From: https://youtube.com/watch?v=0P65kbILQYw

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

okay there are four noble truths

the Noble Truth of suffering

[Music]

me

[Music]

So today we're going to explore the 37

requisites

uh

for enlightenment

so I'm going to be reading from Maji

manikaya 77 Maha sakurudayi the

greater discourse to sakula sakurudayin

thus have I heard on one occasion the

blessed one was living at rajagaha in

the Bamboo Grove the school the

squirrels sanctuary

now on that occasion a number of

well-known Wanderers were staying at the

peacocks sanctuary

so you had the squirrel gang and you had

the peacock gang

The Wanderers park that is anabhara

varadhara and the Wonder sakula yadin

and as well as other well-known

Wanderers

then when it was mourning the blessed

one dressed and taking his bowl and

outer robe went into rajagaha for arms

then he thought it is still too early to

wander for alms in rajagaha suppose I

went to The Wanderer then in the

peacock Sanctuary The Wanderers Park

then the blessed one went to the peacock

Sanctuary The Wanderers park now on that

occasion the Wonder Earth

was seated with a large assembly of

Wanderers who were making an uproar

loudly and noisily talking many kinds of

pointless talk

such as talk of Kings whether things are

so or not so

not the kind of thing you would hear at

damasuka

then the wonder sakula you didn't

saw the blessed one coming in the

distance

seeing him he quieted his own assembly

thus Serge be quiet sirs

make no noise here comes the recluse

Gautama

this venerable one likes quiet and

commence quiet perhaps if he finds our

assembly a quiet one he will think to

join us

then The Wanderers became silent the

blessed one went to the Wonder sakuladin

who said to him let the blessed one come

venerable sir welcome to the blessed one

it is long since the blessed one found

an opportunity to come here

let the blessed one be seated this seat

is ready

the blessed one sat down on the seat

made ready and The Wanderer shakulayadin

sakula dayin took a low seed and sat

down at one side

when he had done so the blessed one

asked him

for what discussion are you sitting

together here now udayin

and what was your discussion that was

interrupted

venerable sir let be the discussion for

which we are now sitting together here

the blessed one can well hear about it

later

in recent days venerable sir when

recluses and brahmanas of various sects

have been gathering together and sitting

together in the debating Hall the topic

has arisen

it is again for the people of Anga and

magada

it is a great gain for the people of

Anga and magadha that these recluses and

brahmanas heads of orders heads of

groups teachers of groups well-known and

famous founders of sects regarded by

many as Saints have come to spend the

Reigns at rajagaha the Reigns retreat

there is this purana kasapa the head of

an order the head of a group the teacher

of a group The well-known and famous

founder of a sect regarded by many as a

saint he has come to spend the Reigns at

rajagaha there is also this makali gosla

this ajita

this

Sanjaya balatiputta this niganta this

negata nataputa the head of an order the

head of a group the teacher of a group

The well-known and famous founder of a

sect regarded by many as a saint he too

has come to spend the Reigns at

rajagaham

so these are the prominent teachers at

the time of the Buddha The prominent

founders of certain kinds of schools of

thought

purana kasapa mekali go Salah

so purana kasapa was this particular

founder who had this idea of

that everything is

eternal

that there is a

that there is a self that is eternal he

had an idea that

the that there is

there is this soul that resides and that

anything that can be uh

destroyed is not the soul but there is a

soul that resides and that there were

certain elements and certain things

that caused

uh the destruction of a certain thing

but the soul was not destroyed it was

eternalism purana

and then mikali gosla was somebody who

said that there is no meaning in giving

there is no meaning in doing anything

that this is a form of nihilism that

doesn't matter anything that you do has

no significance has no meaning

was by the way Casey Cumberland

means blanket of hair

he wore a blanket over here around him

and his idea was

you know there is only this idea of

fatalism

so the idea is everything is

predetermined

and he said that

whatever you do has already been

pre-ordained

so there's no meaning in trying to make

any kind of an effort

the the analogy he used was it was like

a ball of yarn

and you unstring that ball of yarn and

it rolls out

the same way one's existence rolls out

until it is fully unraveled and that's

the end so there's no meaning in doing

any kind of effort according to his View

then you had pakura kachayana

and he was also similar to eternalism

and he talked about these certain kinds

of birds that you go through these

certain kinds of existences that you

have to go through in order for you to

experience the end of suffering

but he also said that there were certain

elements that were Eternal as well which

were these seven different elements that

included the four Great elements the

soul uh thought perception and so on

feeling

and then you had Sanjaya balatiputta who

was a skeptic he was the eel wriggler

didn't conclude on one side or the other

he sat on the fence

so there could be a tataka there could

not be a tathagat there could be an

Ibana there could not be an Ibana who

knows

I don't know but who knows so that kind

of a attitude was the attitude of the

Skeptics at that time they were called

eel wriglers

because they wriggled out of every

argument by saying oh I don't know you

know who knows

and the reason is because they were

afraid to make a conclusion and be

criticized for that conclusion

and then you had negata nataputa who was

this was the name the given to uh

neganton some people believe that that

was mahavir who was a contemporary of

the Buddha or living around the same

time as the Buddha and he was the

founder of Jainism

and the idea of Jainism is that there is

a soul that continues on and collects

karmic particles and for you to purify

your karma you have to do certain

ascetic practices

so that's the only way to live out your

karma and then ultimately then you

become fully enlightened and then you

join this circle of Heaven which is

filled with all of these enlightened

beings enlightened beings so again there

was eternalism here and this whole

concept of a soul running from One Life

to the other it's the same individual

soul rather than the arising and passing

away of consciousness

and the Buddha said and our Ananda also

says

in one of the sutahs he talks about it

in terms of how do you purify your karma

because according to the Jain philosophy

you have to do certain kinds of

practices

but the Buddha says the only way to deal

with their karma is here in the Present

Moment by experiencing it

the moment you start holding onto it

you're going to add more to that

repository of karma

so in the context of dependent

origination when we look at Karma

everything from ignorance to formations

to Consciousness to mentality

materiality to this Sixth Sense spaces

to contact and feeling this is all old

Karma

Karma to be felt and experienced now in

the present moment

you can't do anything with it you can't

change the past you can't do anything

with the choices that you have made

choices that you have made in the past

but they present themselves to you

in the present moment now you choose to

do what you want either

you can have craving

which leads to clinging which leads to

habitual Tendencies which leads to birth

of reaction and that causes the

the strengthening of that Karma it

causes the the mind to add to the

repository of those choices of that

Karma to be experienced at a future

period of time

you could do that or you can understand

what feeling is what any experience in

the present moment is

that it is dependently Arisen it arose

because of a series of causes and

conditions

and if that's the case it's impermanent

so why hold on to it

by holding on to it you're going to

cause pain and suffering for yourself

but if you let go of it and don't take

it personally then that Karma dissipates

bit by bit sure it will come back again

but the next time it comes back it will

be weaker and weaker and weaker that's

the same way you deal with the hindrance

what is a hindrance

a hindrance's old Karma it is the effect

of previous choices that you've made

now do you choose to push against that

hindrance or grab onto that hindrance or

do you choose to use the six R's and let

go of the hindrance

so how do you deal with Karma

six hours

recognize in the present moment here is

a pleasant feeling painful feeling

neutral feeling whether it's in

meditation

or outside of your meditation let go of

your attention to it release your

attention from it

relax the tightness and tension let go

of your reactivity to it

come back to the smile bring up

something wholesome

return to something wholesome stay with

that and then respond

when you have a mind that is relaxed

using the six R's in that moment your

mind is pure

your mind is free of any kind of

hindrance

free of any kind of defilement just for

that Split Second and because of that

you utilize the the Eightfold Path

the fourth Noble Truth which leads to

the cessation of that Karma hence

leading to the cessation of that

hindrance

now that hindrance might come up again

but this time it won't be as strong

as it was before it will be weaker

and so what do you do there

six hour again

come back

and the hindrance might come again a

third time or fourth time a fifth time a

tenth time but each time it comes back

it is weaker and weaker and weaker and

eventually it fades away completely

but if at any point you see that and

take it personally and try to react to

it you're going to just add strength to

it

so whether it's a hindrance

whether it's a pleasant feeling an

unpleasant feeling whether it's somebody

shouting at you whether it's somebody

criticizing you whether it's somebody

blaming you whether it's somebody giving

you praise whether it's somebody

offering you something whether whatever

it is it's all just Karma

and it's impersonal

see it as being impersonal and have no

inclination one way or the other allow

the karma to unfold

and you'll have peace of mind your mind

will be free of any kind of suffering

because your mind will have total

equanimity

your mind will see things as they are

seeing things as they are your mind

becomes disenchanted

being disenchanted your mind becomes

dispassionate

having dispassion your mind becomes

liberated

experiences cessation

develops Insight gains clarity

and bit by bit

grinds away at the Fetters until they

completely drop

there is also this recluse Gautama the

head of an order the head of a group the

teacher of a group The well-known and

famous founder of a sect regarded by

many as a saint he too has come to

regard sorry to spend the Reigns at

rajagaha

now among these worthy recluses in

brahmanas heads of orders regarded by

many as Saints who who is honored

respected revered and venerated by his

disciples and how honoring and

respecting him do they live Independence

on him

thereupon some said this this purana

kasapa is the head of an order regarding

regarded by many as a saint yet he is

not honored respected revered and

venerated by his disciples nor do his

disciples live Independence on him

honoring and respecting him once purana

kasapa was teaching his dhamma to an

assembly of several hundred followers

then a certain disciple of his made a

noise thus sirs do not ask quranakasipah

this question he does not know that we

know that ask us that question we will

answer that for you sirish it happened

that purana kasapa did not get his way

though he waved his arms and wailed be

quiet sirs make no noises they are not

asking users they are asking us we will

answer them indeed many of his disciples

left him after refuting his Doctrine

thus you do not understand this Dharma

and discipline I understand this Dharma

and discipline how could you understand

this Dharma and discipline your way is

wrong my way is right I am consistent

you are inconsistent what should have

been said first you said asked what

should have been said last you said

first what you had so carefully thought

of has been turned inside out your

Doctrine is refuted you are proven wrong

go and learn better or disentangle

yourself if you can

this is some harsh words

so there was infighting amongst his

group

thus purana kasapa is not honored

respected revered and venerated by his

disciples nor do his disciples live

Independence on him honoring and

respecting him indeed he is scorned by

the scorn shown to his Dharma

and some said this this mikali goes

Allah

is the head of an order but he is not

honored respected revered and venerated

by his disciples nor do his disciples

live in dependence on him honoring and

respecting him indeed he is scorned by

the scorn shown to his Dharma so each

one of them actually experienced the

refutation of their philosophies by

their own students one way or the other

one of them even committed suicide

drowned himself in a river

the guy who wore the hair blanket

that was him

and the fatalists you know that they

they basically saw that

there was no control and you couldn't do

anything in any moment so they went

crazy

and drowned himself in the river

and some said this this raccoons Gautama

is ahead of an order the head of a group

the teacher of a group The well-known

and famous founder of a sect regarded by

many as a saint he is honored respected

revered and venerated by his disciples

and his disciples live Independence on

him honoring and respecting him once the

recluse was teaching his dhamma to an

assembly of several hundred followers

and there a certain disciple of his

cleared his throat

thereupon one of his companions in the

Holy life nudged him with his knee to

indicate be quiet venerable sir

make no noise the blessed one the

teacher is teaching us the dhamma

so that's that's the level of noble

silence that they had

don't even clear your throat

when the recluse Gautama is teaching the

dhamma to an assembly of several hundred

followers on that occasion there is no

sound of his disciples

coughing or clearing their throats for

then that large assembly is poised in

expectant expectancy let us

hear the dhamma the blessed one is about

to teach just as though a man wore at a

Crossroads pressing out pure honey and a

large group of people were poised in

expectancy to so too when this recluse

Gautama is teaching the dhamma to an

assembly of several hundred followers

on that occasion there is no sound of

his disciples coughing or clearing their

throats for then that large assembly is

poised in expectancy expectancy let us

hear the dhamma the blessed one is about

to teach

and even those Disciples of his who will

fall out with their companions in the

Holy life and abandon the training to

return to the low life

that is the laylife

even they praised the master and the

dhamma and the Sangha they blame

themselves instead of others saying we

were unlucky we have little Merit for

though we went forth into homelessness

in such a well-proclaimed dhamma we were

unable to live the perfect and pure holy

life for the rest of our lives

having become Monastery attendants relay

followers they Undertake and observe the

five precepts thus the recluse got them

as honored respected revered and

venerated by his disciples and his

disciples live Independence on him

honoring and respecting him

so the Buddha hears all of this and then

he says

how many qualities do you see in me

because of which my disciples honor

respect Revere and venerate me and live

Independence on me honoring and

respecting me

venerable sir I see five qualities in

the blessed one because of which his

disciples honor respect Revere and

venerate him and live Independence on

him honoring and respecting him what are

the five

first venerable sir the blessed one eats

little and commends eating little this I

see the first quality of the blessed one

because of which his disciples honor

respect Revere and venerate him and live

Independence on him honoring and

respecting him again venerable sir the

blessed one is content with any kind of

robe and commends contentment with any

kind of robe this I see as the second

quality of the blessed one

again venerable sir the blessed one is

content with any kind of Amish food

and commence contentment with any kind

of alms food

this I see as the third quality of the

blessed one

again venerable sir the blessed one is

content with any kind of resting place

and commence contentment with any kind

of resting place this I see as a fourth

quality of the blessed one

again venerable Sarah the blessed one is

secluded

and commends seclusion

this I see as the fifth quality of the

blessed one venerable sir these are the

five qualities I see in the blessed one

because of which his disciples honor

respect Revere and venerate him and live

Independence on him honoring and

respecting him

so this is what udayin says is the five

qualities that the Buddha had or has

which

is worthy of respect

he eats little and commends eating

little

he is content with any kind of robe and

commends contentment with any kind of

robe he is content with any kind of alms

food and commends contentment with any

kind of arms food he is content with any

kind of resting place and commends

contentment with any kind of resting

place

this is this is a very general way of

looking at why the Buddha should be

respected according to udaim because

remember he is also an ascetic he is a

Wanderer he has seen in his own time how

there are wonders who are not content

with what they are given

so very generally he's saying that the

Buddha does the basics the very basic

Foundation

of being content with whatever he has

given being moderate in his consumption

being content with whatever food he's

given robes he's given

and having seclusion

and commending seclusion that's the

fifth

supposedly dying my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought

the recluse Gautama eats little and

commends eating little

now there are Disciples of mine who live

on a cupful or a half a cup full of food

a bilva fruits or half a bill of fruits

quantity of fruit food while sometimes I

eat the full contents of my almsbowl or

even more

so in other words you're saying he's

telling you dying you're telling me that

I eat little and you commend me eating

little

but sometimes my disciples will eat just

a small cup full and I might have this

big arms bowl out of which I eat and I

completely clear it away so that's no

need that's no real reason to commend

somebody just because they eat little

and so if I were to do this if my

disciples honor me with the thought the

recluse gothamma eats little and

commends eating little then those

Disciples of mine who live on a cup full

of food or who live on half a cup full

of food should not honor respect Rivier

and venerate me for this quality nor

should they live Independence on me

honoring and respecting me so it has

nothing to do with the quantity of food

that you eat

supposed to die in my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought the

recluse Gautama is content with any kind

of robe and commends contentment with

any kind of robe now there are Disciples

of mine who are refuse ragwares wearers

of course robes they collect rags from

the Charnel ground rubbish heaps or

shops make them into patched robes and

wear them but sometimes I wear robes

given by householders robes so fine that

pumpkin hair is coarse in comparison

so if my disciples honored me with the

thought the recluse gothamma is content

with any kind of robe and commence

contentment with any kind of robe then

those Disciples of mine who are refuse

raglers wearers of course robes should

not honor respect Revere and venerate me

for this quality nor should I live

Independence on me honoring and

respecting me

so it's not about the clothes you wear

either not about the robes you wear

either that doesn't matter

suppose udayin my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting respecting me with the

thought the recluse Gautama is content

with any kind of alms food and commends

contentment with any kind of Amish food

now there are Disciples of mine who are

alms food eaters who go on unbroken arms

around from house to house who Delight

in gathering their food when they have

entered among the houses they will not

consent even when invited to sit down

so in other words these are just people

these are monks

or bikus and bikinis who will just go

out from house to house and collect food

in the bowl

so if somebody were to ask him to come

home and have a meal that they've

prepared for them they won't do so but

sometimes I eat on invitation meals of

choice rice and many sauces and curries

so if my disciples honored me with the

thought the recluse gothama is content

with any kind of alms food and commends

contentment with any kind of alms food

then those Disciples of mine who are

Amish food eaters should not honor

respect Revere and venerate me for this

quality nor should they live

Independence on me honoring and

respecting me

suppose with eyeing my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought

the recluse Gautama is content with any

kind of resting place and commends

contentment with any kind of resting

place now there are Disciples of mine

who are tree root dwellers people who

live under the foot of a tree

I've seen some trees in the Redwoods

which are huge

that you could actually live in

so there are people who could do that

and open air dwellers

so they just live outside

the grass is their bed the ceiling is

their sky

you know they live out in the open

who do not use a roof for eight months

of the year

while I sometimes lived in gabled

mansions plastered within and without

protected Against the Wind secured by

doorbells with door bolts which

shuttered windows

so if my disciples honored me with the

thought the recluse Gautama is content

with any kind of resting place and

commence contentment with any kind of

resting place then those Disciples of

mine who are tree root dwellers and open

air dwellers should not honor respect

Revere and venerate me for this quality

nor should they live Independence on me

on me honoring and respecting me

suppose udayi my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought the

recluse Gautama is secluded and commends

seclusion

now there are Disciples of mine who are

forest dwellers dwellers in remote

resting places

who live with Ron in remote jungle

Thicket resting places and return to the

midst of the Sangha once each half month

for the recitation of the patimoka

but sometimes I live surrounded by

beakus and bikunis by men and women lay

followers by Kings and Kings ministers

by other sectarians and their disciples

so if my disciples honored me with the

thought the Reckless Gotham has secluded

and commence seclusion then those

Disciples of mine who are forest

dwellers should not honor respect Revere

and venerate me for this quality nor

should they live in dependence on me

honoring and respecting me

thus udying it is not because of these

five qualities

that my disciples honor respect Revere

and venerate me and live Independence on

me honoring and respect respecting me

however

there are five other qualities because

of which my disciples honor respect

Revere and venerate me and live in

dependence on me honoring and respecting

me now we get into it this was just the

introduction

foreign

so what are these five

here udain my disciples esteem me for

the higher virtue thus

the recluse Gautama is virtuous

he possesses the Supreme aggregate of

virtue

this is the first quality because of

which my disciples honor respect Revere

and venerate me and live in dependence

on me honoring and respecting me the

higher virtue

this is Siva

keeping the precepts

keeping the patimonka keeping the vinaya

again my disciples esteem me for my

excellent knowledge and vision thus

when the recluse Gautama says I know he

truly knows when the recluse Gautama

says I see he truly sees the recluse

Gautama teaches the dhamma through

direct knowledge

not without direct knowledge he teaches

the Dharma with a sound basis not

without a sound basis he teaches the

dhamma in a convincing manner not in an

unconvincing manner this is the second

quality because of which my disciples

honor me

so he has knowledge and vision he has

seen for himself how this process works

and he's able to explain it thoroughly

he has fully understood the Four Noble

Truths fully understood dependent

origination fully understood each of the

factors leading to Enlightenment and is

able to answer them in every way

possible thoroughly so that somebody can

fully understand it

again with I.E my disciples esteem me

for the higher wisdom thus

the recluse Gautama is wise he possesses

the Supreme aggregate of wisdom it is

impossible that he should not foresee

the implications of an assertion that's

interesting or that he should not be

able to confute with reasons the current

doctrines of others

so in other words

he says it is impossible that he should

not foresee the implications of an

assertion

he knows what you're going to ask before

you even ask

or he knows

where a conversation is leading

so that he can

be able to prepare you prepare your mind

for that insight

so he's able to foresee a person's

inclinations able to foresee the type of

mind that they have and then be able to

explain in such a way that they

understand it using analogies using

similes using different kinds of

examples and so on and so forth

or that he should not be able to confute

with reasons the current doctrines of

others he's not afraid to not he's not

afraid to deal with other doctrines when

challenged

right he's able to talk about his own

understanding of the dhamma

and be able to talk with other sets

people from other different kinds of

ideas and philosophies

what do you think would my disciples

knowing and seeing thus break in and

interrupt me no vulnerable sir I do not

expect instruction for my disciples

invariably it is my disciples who expect

instructions from me this is the third

quality because of which my disciples

honor me

so that's the third now the fourth

again when my disciples have met with

suffering and become victims of

suffering

pray to suffering they come to me and

ask me about the Noble Truth of

suffering

being asked I explained to them the

Noble Truth of suffering and I satisfy

their minds with my explanation they

asked me about the noble truth of the

origin of suffering about the noble

truth of the cessation of suffering

about the noble truth of the way leading

to the cessation of suffering being

asked I explained to them the noble

truth of the of the origin of suffering

about the noble truth of the cessation

of suffering and the way leading to the

cessation of suffering and I satisfy

their minds with my explanation so he

has a thorough understanding because he

has fully experienced the Four Noble

Truths

so when anyone comes to him and asks him

about the four noble truths he is able

to explain each of it what is suffering

what is the origin of suffering what is

the cessation of suffering what is the

way leading to the cessation of

suffering

this is the fourth quality because of

which my disciples honor me now we're

going to get into the fifth which is the

way to develop wholesome states of mind

and this is a big one this is where we

talk about the 37 requisites

that we're going to go over and a few

other things

so the first part

the four foundations of mindfulness

again I have proclaimed to my disciples

the way to develop the four foundations

of mindfulness

here A B group of bites contemplating

the body as a body Ardent fully aware

and mindful having put away covetousness

and grief for for the world

he abides contemplating feelings as

feelings he abides contemplating mind as

mind he abides contemplating mind

objects as mind objects Ardent fully

aware and mindful having put away

covetousness and grief for the world and

thereby many kinds of many disciples of

mine abide having reached the

consummation and Perfection of direct

knowledge

so now the four foundations of

mindfulness we went through this

and as we understand mindfulness is

remembering to observe how mind's

attention moves from one thing to the

other

when we recognize when we use the six

R's when we use the first step of

recognizing we have brought back our

mindfulness

when you are meditating your mind is on

its object when you're no longer

meditating your mind is here and there

scattered the attention is dispersed

in all different directions no longer

collected

but when you recognize that your mind is

having covetousness or grief having

craving or aversion or any of the

hindrances you're starting to see how

your mind's attention moves it was on

its object no longer on its object now

you recognize it

then you release your attention from it

you relax the tightness and tension

you re-smile and you return

and you repeat whenever you get

distracted this is how you develop the

four foundations of mindfulness

it's not like you have to first notice

remember it's not you have to first

notice the body and then you have to

notice feelings and then you have to

notice mind and then you have to notice

mental phenomena

they will arise as they arise contact

arises when it arises feeling arises

dependent upon that perception arises

dependent upon contact as well you see

when the intention arises you see how

your attention flows from one thing to

the other all of this is about

mindfulness

so the four foundations are just getting

from the course levels the coarser

levels to the subtler levels of

understanding your experiences and

categories of experiences body

feeling mind or Consciousness and

phenomena or Damas

so the the key here is to recognize

when you recognize you are again

establishing or re-establishing

mindfulness

so by using the six R's you bring up

mindfulness

now whether you are aware that your mind

is now thinking about contact with the

body or looking at what is happening in

terms of feeling there is a pleasant

feeling a painful feeling a neutral

feeling or thinking about the mind is

distracted or undistracted collected or

uncollected

liberated or unliberated exalted or

unexalted surpassed or unsurpassed

contracted or distracted

meaning you're recognizing oh there is

present sensual craving and you let go

of that you don't need to note for

yourself that it's sensual craving but

by just recognizing your mind went from

being undistracted and collected to

becoming distracted and uncollected

recognizing your mind went from being in

Jannah exalted to being out of Jannah

and being distracted and unexalted

recognizing your mind went from being in

a formless state or being surpassed

to being unsurpassed and no longer in

that formless state

this is how you develop mindfulness

recognizing there is present these five

hindrances mental phenomena recognizing

that there are present these

Enlightenment factors when you're in The

Quiet Mind you recognize you need more

of this Enlightenment factor or that

Enlightenment Factor this is how you

utilize the four foundations of

mindfulness

in the equipment for that is

the six r's

recognize release relax re-smile return

and then repeat whenever necessary

so that's the four foundations of

mindfulness now we talk about the four

right efforts again I have proclaimed to

my disciples the way to develop the four

kinds of right effort

here abiku awakens enthusiasm for the

non-arising of unorisen evil wholesome

States

evil unwholesome States

and he makes effort

arouses energy exerts his mind

and Stripes

this is very tricky language because

it's going to make you think that you

got to push I have to do this

but it's not the case

the enthusiasm for recognizing in other

words you have the mindfulness to

recognize your mind now has a

unwholesome State arising

he awakens Zeal or enthusiasm for the

abandoning of a risen evil unwholesome

States

so how does that happen

by releasing and relaxing when you

recognize first

now you have recognized the Arisen

unwholesome States

when you release and relax you abandon

the unwholesome states

he awakens Zeal for the arising of

honorisen wholesome States

when you re-smile come back to the smile

have an intention to uplift the mind you

are generating a wholesome State of Mind

he awakens Zeal for the continuous

non-disappearance strengthening increase

in fulfillment by development of

original wholesome States

and so that is through returning back to

your object to meditation

and then repeating whenever you get

distracted again

so when you do the six R's you are

actually fulfilling right effort

which means you're fulfilling the four

right efforts recognizing that's the

first one so you recognize that there is

an unnervision unwholesome state

releasing and relax relaxing which is

abandoning the tightness and tension

abandoning the craving abandoning the

attention to the aversion and banning

the attention to any of the hindrances

Letting Go abandoning the unwholesome

states re-smiling uplifting the mind

again coming back to a wholesome State

of Mind

and returning back to your object

keeping the Mind collected maintaining

that wholesome State of Mind

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

again I have proclaimed to my disciples

the way to develop the four bases for

Spiritual power

this is very interesting here ibiku

develops the basis for Spiritual power

consisting in collectedness due to

enthusiasm in collectedness due to

energy in collectiveness due to purity

of mind and collectedness due to

investigation

these are the four bases for psychic

faculties

but you also need them for awakening

so when we talk about psychic faculties

when we talk about spiritual Powers

there are different kinds of higher

Powers right there are different kinds

of uh ways of developing psychic

faculties that include reading people's

minds having

manipulation of matter telekinesis

telepathy all of these different things

these are all psychic faculties but

there's one psychic faculty that you

should always look for always aim for

and that is the destruction of the teens

so these four bases for Spiritual power

can allow you to develop psychic

faculties but more importantly or most

importantly

enable you to destroy the taints and how

is that the case collectedness due to

enthusiasm what is enthusiasm

the desire to the desire for Nirvana

the inclination for nibana wholesome

inclination this is Chanda a wholesome

desire

but once you set the intention you

incline the mind in that way let the

Mind incline in that way that in other

words don't get obsessed by the

intention

don't get obsessed by I have to reach

nirvana

tomorrow is the end of the retreat I

have to achieve nibana

don't get obsessed by that

there used to be this uh

well when I was very young I remember

watching on these As Seen On TV things

and there was this guy who used to sell

on TV these uh rotisserie twist series

what do you call this

one yeah like like kind of like George

Foreman kind of like that but it was

like you know it was like this this oven

and what he'd say is you set it and you

forget it

so you set your direction you set your

intention and you forget about it let

everything flow

right

collectedness due to energy what is the

energy here we're talking about this is

in reference to

the effort that you put in but that

effort is not trying hard it's not

pushing yourself that energy is balanced

energy that is right effort

so when you 6r

you are balancing the energy

especially when you're in quiet mind

when you start to see this restlessness

you bring up the enlightenment factors

that help you calm the Mind down

collectiveness Equanimity tranquility

when you see slot and torpora coming up

you generate the interest the enthusiasm

you generate the joy

you bring up the investigation of States

be more attentive to what's going on

this is how you balance it but in order

for you to be able to balance it first

you have to recognize what's going on

so for you to do that you need to 6r

recognize that the mind is in this kind

of a state release your attention from

it relax we smile come back and balance

do what you have to do there so that's

the right kind of effort that you need

collectedness due to purity of mind

this is basically a mind rid of any kind

of hindrances

a mind rid of any kind of craving rid of

any kind of aversion

rid of any kind of restlessness slot and

torpor or doubt

a mind that is ripe for being in Jannah

a mind secluded from unwholesome States

this is the purity of Mind how do you

get to that purity of mind

six hours

and then collectiveness due to

investigation this comes from the word

the mom cell

the Mansa means to investigate but here

it doesn't mean to analyze or to reflect

or to contemplate

it doesn't mean you have to go over and

think about this or that doesn't mean

you have to think about okay how do I do

this how do I do that it's just knowing

what state is present and what state is

not present

investigation of states

understanding what is present and not

present how does that happen

when you recognize that here is this

state present your mind is uncollected

your mind is distracted release your

attention from that relax re-smile

return back collect the mind again

and now you have these kinds of

collectedness from this collectiveness

you then have

the destruction of the things

so a lot of times you know a lot of

people will ask

uh off of retreat whenever I'm traveling

somebody might ask something like

well sometimes I've heard that only

Insight practice will lead you to our

hardship only this practice that is you

know just pure vipassana

will lead you to Insight to the

liberation of the Mind

but what did the Buddha say

he didn't say that it was a noble

Sevenfold path it was a noble Eightfold

Path in other words you need samadhi you

need collectedness

so it is through collectedness once all

you have all of the different path

factors

the Right View

the right intention the right speech the

right action keeping your precepts right

livelihood using the six stars right

effort having correct mindfulness being

aware of how your attention moves from

one thing to the other and then coming

into Jannah

when your mind is purified by Jannah

by having that collectiveness it allows

the mind to let go completely remember

John is a levels of cessation levels of

understanding levels of cessation and

then you come to the destruction of the

teens through Jannah through practice of

meditation

and that is samata in vipasana yoked

together

in other words tranquil wisdom wisdom

Insight Meditation

twin

so the samata aspect is the Tranquility

part of it

the vipassana is the wisdom and insight

they are yoked together

you are collected and you are seeing

what is happening

you are not absorbed you're not

concentrated

you're not one pointed

which means that you become the object

of meditation and thereby suppressing

everything else

you are having a open awareness

the awareness is orbiting around the

object and allowing the hindrances to

arise if they arise and being able to

understand how your mind works and then

letting go of that

letting go of the hindrances so you're

teaching yourself through meditation how

your mind works this is how the Insight

is developed that's why when you re when

you heard about major minikaya 111

it shows that sorry puta went through

these genres but he was aware of the

different aspects of these shanas so he

had collectedness he had samatha

and he was able to recognize the

different states he had vipassana they

were yoked together

Serenity and insight that's another way

of putting it

so these four bases for Spiritual power

they arise whenever you make you make

the Mind collected by having the right

amount of energy balancing the right

energy into the right energy using the

six r's

having collectedness due to due to

enthusiasm inclining the mind you see

the mind has an unwholesome inclination

so you recognize that and you six heart

you use the six R's to bring back your

compass towards a wholesome inclination

of mind having the Chanda towards

Nirvana you said it and you forget it

the purity of mind

you need the purity of Mind by letting

go of hindrances for you to let go of

hindrances you have to 6r

and then the investigation knowing what

state is present 6r

again I have

oh wait and thereby many disciples of

mine abide having reached the

consummation and Perfection of direct

knowledge again I have proclaimed to my

disciples the way to develop

the five spiritual faculties here ibiku

develops The Faculty of Faith which

leads to peace

leads to Enlightenment he develops The

Faculty of energy of mindfulness of

collectedness of wisdom which leads to

peace leads to Enlightenment to

Awakening

these five faculties and then five

powers which we will talk about as well

Faith energy mindfulness collectiveness

and wisdom

these are interwoven

when you develop the Eightfold Path

how do you develop the Eightfold Path

six hours

why because you use right effort you use

the six R's to go from wrong view to

Right View you understand what is wrong

of you and right View and thereby now

you have faith when they talk about

faith here they're not talking about

like having some kind of a you know

spiritual Faith although that can be

part of it it's about knowing what is

wholesome and unwholesome the opposite

of faith is doubt

so that is having a mind without any

kind of perplexity about what is the

path and what is not the path about what

is right for you and what is wrong for

you about what is wholesome and

unwholesome

so when you develop right for you using

the six R's you naturally gain Faith but

that faith is not based on some kind of

Blind Faith it's an experiential

confidence you realize oh this process

actually works

if I keep my precepts my mind becomes

pure my mind becomes more collected

if I break a precept if I become upset

my mind becomes agitated you're you're

teaching yourself you're seeing for

yourself how this process works

and thereby you experience or you have

the experiential confidence this is the

first part the faith

so you're developing what the faculty of

faith there's faculties and there's

Powers what are faculties

faculties are are which allow the powers

the energy to flow

in other words you are exercising the

muscle of faith

then with energy what is energy again

having the balanced energy using right

effort

that right effort happens through the

six r's

when you recognize that your mind is out

of balance in terms of its energy you

let go of your attention to it and use

the rest of the six stars and balance

rebalance the energy

so it is interwoven in this path so with

regards to Faith

or experiential confidence it's

developed when you have this mundane

Right View the ability to see what is

wholesome and unwholesome

then when you have the right effort you

are developing the energy

of course this is propagated by right

intention

and then mindfulness The Faculty of

mindfulness now you are exercising the

muscle of mindfulness

so we talked about mindfulness as being

able to recognize how your mind Minds

attention moves from one thing to the

other

when u6r you are developing your Clarity

you are developing your mindfulness

you're able to see very clearly how your

mind's attention moves from one thing to

the other you're when you go through the

deeper levels of the different janas

you're then able to even pinpoint the

different kind of formations that arise

so you're exercising your mindfulness to

that point

and this is dependent upon using right

effort using the six r's

and so mindfulness is interwoven through

the Eightfold Path by developing right

mindfulness

collectedness

The Faculty of collectedness

the muscle of collectiveness in the

beginning when you're doing this

practice you're all over the place your

mind is all over the place there's slot

and torper there's restlessness there's

this there's that

but as you use the 6rs what happens if

your mind becomes clear

your mind becomes rid of those

disturbances your mind becomes more

collected

and therefore you develop right

collectedness your mind becomes ripe for

getting into Jannah

and it becomes even more attentive even

more collected

having even further unification of mind

so now you are exercising the muscle of

your collectiveness

and then there's the faculty of wisdom

so when you have wisdom how do you

develop wisdom

through attention

how do you develop attention

how do you strengthen your attention

six hours

when you're able to six R your mind

becomes even more clarified and your

attention becomes even more refined and

you're able to see how your mind works

you're able to see the arising and

passing away of consciousness

you don't have to do anything your mind

just has the the ability to see it

because it becomes so clarified so

purified so collected

and so now it's developing wisdom

naturally through Infinite Space through

infinite Consciousness and so on and so

forth

and then it develops wisdom if I just

make this kind of adjustment this is

what happens if I make this kind of

adjustment this is what happens this is

how you teach yourself this is how you

develop and exercise the muscle of

wisdom

and eventually

you develop the ultimate wisdom which is

the understanding of dependent

origination you see this whole process

as being impersonal because it's

dependently Arisen and therefore

impermanent and therefore not worth

holding on to it's a complete flow of

the arising and passing away of the

links of dependent origination

thereby then you attain or you start to

establish the super mundane Right View

so you go back from the mundane Right

View

all the way back to the supramundane

right View

the understanding of the four noble

truths to some extent until you destroy

all the Fetters and teens now you have

the full complete perfected super

mundane Right View

which leads to peace leads to Awakening

so now you are exercising the muscle now

once you exercise the muscle what do you

have

the energy the powers the strength

in Pali this is known as Bala that's the

strength

when you exercise a muscle your muscles

become strong right so when you exercise

The Faculty of faith of energy of

mindfulness of collectedness of wisdom

now you're able to exercise or you're

able to bring that up at will

the more you're able to exercise first

you can lift you know a five pound

dumbbell

and as you start to exercise it now you

can lift a 10 pound dumbbell or a 20

pound dumbbell first you couldn't

develop the faith you didn't know what

was right or wrong you didn't know what

was wholesome and unwholesome now your

mind immediately recognizes oh wait that

is going to break a precept I better not

do that

that's the power that's the strength

that's the energy

first you weren't able to develop the

correct form of energy now you're able

to recognize oh my my energy is out of

balance I have slot and I have

restlessness

and you're able to 6r and use that so it

becomes to such a point now you have

you're able to automatically 6r and you

see this for yourself

when you get into the deeper levels of

Quiet Mind mind automatically relaxes

mindfulness first you had to make an

effort

to recognize oh my mind is no longer

collected

but now you're able to recognize

immediately oh wait my mind is no longer

collected and you bring it back

that's the strength the power the energy

the collectedness

before you couldn't even stay one moment

being collected we were all over the

place but as you started exercising the

collectedness now you can walk

in quiet mind now you can walk in

Equanimity now you can walk in the

seventh John in the sixth John in the

fifth John and the fourth genre you can

walk in any Jannah

and as you continue to develop that your

collectiveness becomes even more clear

more balanced

wisdom

first she had to make the effort you had

to develop the faculty to be able to

understand how this process works

and then eventually you see everything

as being dependently Arisen you don't

have to make the effort

your strength is there your wisdom

strength is there you're able to see oh

this is dependently Arisen so why am I

holding on to it

so when you attain stream enter you're

able to recognize those things when you

attain sakadagami you're easily able to

recognize the seeds of craving an

aversion and able to recover from that

quicker then when you become an origami

no more craving no more aversion

and so on and so forth

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

again Within

I have proclaimed to my disciples the

way to develop the seven Enlightenment

factors

here a beaku develops the mindfulness

Enlightenment factor which is supported

by seclusion dispassion and cessation

and results

in relinquishment

he develops

the investigation of States

Enlightenment Factor the energy

Enlightenment Factor the Rapture

Enlightenment Factor the Tranquility

Enlightenment Factor the collectedness

enlightenment Factor the Equanimity

Enlightenment factor which is supported

by seclusion dispassion and cessation

and results in relinquishment and

thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

so let me test you guys because I've

talked about this a couple of times of

how the 6rs activate the seven

Enlightenment factors

What hap how do you develop and activate

the enlightenment factor of mindfulness

recognize what about the investigation

of states

also recognize why because when you

recognize you become mindful that your

mind was in this state

and then you investigate meaning you

become aware

just as there is feeling in terms of

having an experience

and tied to it is a perception they're

labeling and recognition of that

experience

there is mindfulness and tied to that

investigation of states

in other words knowing your mind is no

longer collected

your mind is no longer in a Jana your

mind is now distracted that's it so you

have no doubt about what is wholesome

and unwholesome you recognize your mind

is no longer also your mind is an

unwholesome state

how do you develop the energy Factor

release you make the effort to release

your attention bring your attention away

from that

take your attention away from that

hindrance

what about the joy Factor

we smile

what about tranquility

relax

and collectedness

return

what about equanimity

repeat the whole thing

but here notice The Joy comes and then

the tranquility

but here we relax and then we re-smile

it doesn't make a difference which way

you go because when your mind is

uplifted when your mind is joyful you

are naturally relaxed

but when you are relaxed your mind is

ripe for Joy so in either way Joy will

lead to Tranquility or Tranquility will

lead to Joy

so just to summarize

when you recognize you activate

mindfulness and investigation of states

when you release

you have the right amount of energy

when you relax you have the Tranquility

Factor when you re-smile you have the

joy Factor when you return you have the

collectedness factor and when you repeat

that whole process you have Equanimity

why because you are not reacting to that

hindrance by pushing or pulling it

you're seeing it as it actually is and

thereby just utilizing right effort to

let go of it and come back to a more

harmonious State of Mind

I have proclaimed to my disciples the

way to develop the noble Eightfold Path

here abiku develops Right View right

intention right speech right action

right livelihood right effort right

mindfulness and right collectedness and

thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

so when we talk about the Eightfold Path

we understand

that it is the fourth Noble Truth

right

but we also understand the fort Noble

Truth to be the sixth arts or the entire

understanding of this Four Noble Truths

is dependent upon utilizing six hours

which is right effort

so in order for you to go from the wrong

view to the right View

or to go from the wrong intention to the

right intention in other words you

recognize your wrong intention you

recognize your mind is holding on to

this

you recognize your mind as having ill

will you recognize your mind has is

having an intention to harm

and you let go of it using the six R's

and now you come to the right intention

Letting Go having loving kindness having

compassion

you recognize the mind as wants to have

wrong speech you recognize the Mind

wants to indulge in Gossip once the

indulge in slander wants to indulge in

false speech wants to indulge in harsh

speech once what wants to indulge in

abusive speech you recognize that

intention you let it go you six are and

now you utilize right speech

you recognize the Mind wants to deal in

all kinds of babbling speech unnecessary

speech you let go of that need using the

six r's

you recognize that the Mind wants to

break a precept or has an intention to

break a precept

as an intention to harm that living

being or take what is not given has a

has a intention to take credit when

credit is not due or seek attention

and you let go of that you six are that

or you recognize that the mind has this

desire for sensual misconduct

your six are that let go of that and now

you have right action

you recognize that the Mind wants to

deal in this kind of trade that wants to

deal in things that cause harm

you let go of that you go from wrong

livelihood to right livelihood

you recognize your mind is not actually

seeing what is going on it's just paying

attention

absorbed in what is known as mindfully

walking or mindfully eating

but it's not really paying attention to

the covetousness and grief that's

arising so when you 6r when you

recognize that you immediately utilize

right mindfulness and you let go and now

you're utilizing right effort you don't

make a strain you don't make a push

to let go of that hindrance

you gently recognize release relax

re-smile return

so you go from wrong effort to right

effort wrong mindfulness to right

mindfulness wrong collectiveness

your mind becomes super absorbed

your mind becomes collected or super

absorbed because it's listening to music

and it becomes enamored by that and then

it becomes very absorbed by that

or it's enjoying that piece of chocolate

cake to such a point that it's not even

hear anything what's going on your mind

is super absorbed in that or your mind

is super absorbed in thoughts

you might be appearing to hear what's

going on but your mind is like absorbed

in its own thoughts this is wrong

collectedness

but then you recognize oh wait my mind

is not really paying attention

and u6r

you know you come back to right

collectiveness your mind becomes free of

the hindrances activates the

enlightenment factors and thereby

activates the other factors of the

genres and now you get into a more genic

State of Mind

so where there are some other stuff here

that we can go through

which uh doesn't have anything to do

with the 37 requisites but it talks

about things like the eight different

kinds of liberations the eight bases for

Transcendence the casinos the janas

the psychic powers insight knowledges

recollecting patched lives are you guys

interested in any of this stuff

Health elevators to have some classroom

to answer for this section then if you

have time

sure or I'll just go through the more

relevant part which is just the

destruction of the taints

again I have proclaimed to my disciples

the way whereby

by realizing for themselves with direct

knowledge they Here and Now enter upon

and abide in the Deliverance of mind and

deliverance by wisdom that are taintless

taintless with the destruction of the

taints Deliverance of mind and

deliverance by wisdom that is chaito

vimuti and panya vimuti

that have to do with the genres

basically your mind is delivered from

the first through the first four genres

and the formless attainments

so you know there are those who attain

our Hot Chip through having gone through

the first four genres or having gone

through all the full H the four genres

and the four four formless Realms attain

destruction of the teens through that

and so on

just as if there were a lake in a

mountain recess clear limpid and

undisturbed so that a man with good

sight standing on the bank should could

see could see shells gravel and Pebbles

and also Shoals of fish swimming about

and resting he might think there is this

Lake clear limpid and undisturbed and

there are these shells gravel and

Pebbles and also these Shoals of fish

swimming about and resting

so too I have proclaimed to my disciples

the way whereby by by realizing for

themselves with direct knowledge they

Here and Now

enter upon and abide in the Deliverance

of mind and deliverance by wisdom that

are tankless within with the destruction

of the teens in other words

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge in other

words the destruction of the teens there

is the knowledge that the mind has

destroyed the taints the Deliverance of

mind and deliverance by wisdom the

knowledge and vision that the mind has

been liberated that's one part of it so

you clearly see that but then once that

mind is liberated

its default mode of functioning is to

remain liberated

that mind there's nothing going on in

there

there's no greed going on in there

there's no hatred going on in there

there's no delusion going on in there it

just rests within itself

it's a mind without craving

right it's a mind that is completely

free

so just as you can see clearly whatever

it is that you're seeing you can see

clearly for yourself that the mind is

rid of these Fetters that the mind is

rid of these things

so when you have an experience whatever

experience that might be

when you have it see for yourself how

the mind responds

I wouldn't say to see for the next one

week or the next one month or the next

three months or the next six months

check it out for the next three years

how your mind is and then for sure

you'll know

that you are where you are at

this is the fifth quality because of

which my disciples honor respect Revere

and venerate me and live Independence on

me honoring and respecting me these are

the five qualities because of which my

disciples honor respect Revere and

venerate me and live in dependence on me

honoring and respecting me

this is what the blessed one said The

Wanderer udain was satisfied and

delighted in the Blessed one's words

can you go over the levels of

Enlightenment yeah

so you have uh sodapana which is a

stream enter

and with the stream enter what what is

let go of are the first three Fetters

that is letting go of self-view

letting go of any doubt in the Buddha

dhama and Sangha

and letting go of any kind of clinging

to write clinging to rights and rituals

with the idea that they will take you to

nabana

the second is the sakadagami

that is a once returner they call them a

once returner because they will return

one more time in the sensual Plains of

existence that is the uh

the the Earth or any of the devilokas

the sixth sensual heavens

once returner and for a once returner

there

sensual craving and their aversion has

been attenuated

it's decreased

so they're able to

recognize the craving recognize the

aversion

quicker than a soda Ponder would

then you have what's known as a anagami

anagami means somebody who is a

non-returner they will no longer come

back to the sensual existence

because they have let go of any kind of

sensual craving and aversion altogether

and then there is the arhat who has let

go of the five uh higher Fetters which

is restlessness

conceit

craving for form existences craving for

formless existences

and ignorance

now within that

is uh different kinds of solar panels

different kinds of anagamis and

different kinds of arahats as well

pairs right yeah

it's really not doing anything right is

that correct one before stream enter who

is that

but it was a four pairs

stream enter with path stream entry with

fruition

why why is that why is that uh counted

in this four pairs because really

if it doesn't become a stream entry

then it really doesn't do anything right

he's already entered the Stream

so stream intro stream entry with path

the stream enter it fruition

one has a fruit and one doesn't

it

yeah what does it say in the Chinese

but the other one is well there's a

stream enter and the stream winner

that's another way of looking at it I

have won the Stream so I think uh in

David's uh collection of different sutas

there's one which talks about the stream

entry being one who

starts on the path one who actually

starts decides to take the Eightfold

Path

So within that there is the dhamma

follow and the faith follower those are

stream enterers with path

and then there's one attained to view

the view attainer and one liberated by

faith those are the stream enters with

fruition and then so on and so forth

but I I think you have to understand

that the fruition you lock in

the path is simply it's you you've gone

through the door but you're still shaky

and that fruition is it probably burns

the feathers right there

and then you're you're done

and each stage is a path in a fruition

path and a fruition so there's eight

types or there's four types depending

and just for the purpose of trivia maybe

you guys might be interested in the

three different types of soda panels

of course of course

people love this kind of stuff

there are these three types of sodapanas

what are those three there is the

uh stream enter who has up to seven

lifetimes before they become fully

awakened

there is a what's known as a kulangkola

stream enter

which is they go from one family to the

other and they can have up to three

lifetimes

before they become fully awakened and

then there is what is known as an

acabhija stream enter a one-seated

stream enter this is a super soda Panna

somebody who comes back only one more

lifetime

and they'll come back into a human

lifetime and Attain

full Awakening from there

so then the question is what is the

difference between a one-seeded sodapana

and a socket agami the key difference is

with the one seeded sword Opana they

always come back to a human existence

can come back to a human existence or

any of the sensual uh heavenly

existences

and sakuragami has clearer mindfulness

so they're actually able to recognize

they have less of the cravings and show

craving and less of the

um aversion

and then we have five types of origamis

huh

there are these five types of origamis

there is one who is an anagami before

they die and then they attain full

Awakening right before they die

there is an anagami who becomes an

anagami and then in the process of

entering into the pure abodes they

attain our Hot Chip and then as soon as

they land into the pure boats they're

extinguished

then there's a third type which goes

into the pure abodes and then they are

they are an anagami for some time and

then they become an arhat after a short

period of time because the feel of

existence

uh dissipates the feel of identity

dissipates and then they become an iron

then there's the r there's the anagami

who goes into the pure abodes and has to

stay there for a little longer because

the fuel is still there for a little

longer

and then they attain our hot ship and

then finally they go through the five

pure abodes and then finally they attain

our Hot Chip so while they're in the

pure Bulls they have to go through the

five the sudavasa that is talking about

and then there are six types of arahats

there are those arahats and there's so

many variations of that because there's

arahatz who have the the six higher

powers and the four analytical

knowledges they're the arahats who have

the analytical knowledges and the

threefold knowledges the arahats who

have the analytical knowledges and don't

have the threefold knowledge they're

those who have the threefold knowledge

but don't have the analytical knowledges

there are those who have only the

analytical knowledges and then there are

those who have nothing

just the destruction of the tents

right exactly yeah

I made it yeah there's a shoot though

where the the uh they ask him like

do you can you walk through walls can

you walk on water can you dig through

the Earth like water can you touch the

Sun and the Moon can you do this can you

uh read people's minds uh can you see

into past lives can you see into the

arising and passing away of beings he

says no I can't do any of that

but I have the destruction of the teens

so

that's more than enough

okay

let's share some Merit

May suffering ones be suffering free May

the fear struck Fearless be May The

Grieving shed all grief and may all

beings find relief may all being share

this Merit that we have thus acquired

for the acquisition of all kinds of

happiness May beings inhabiting space

and Earth Devas and nagas of Mighty

Power share this Merit of ours

may they long protect the Buddha's

dispensation

okay there are four noble truths

the Noble Truth of suffering

[Music]

me

[Music]

So today we're going to explore the 37

requisites

uh

for enlightenment

so I'm going to be reading from Maji

manikaya 77 Maha sakurudayi the

greater discourse to sakula sakurudayin

thus have I heard on one occasion the

blessed one was living at rajagaha in

the Bamboo Grove the school the

squirrels sanctuary

now on that occasion a number of

well-known Wanderers were staying at the

peacocks sanctuary

so you had the squirrel gang and you had

the peacock gang

The Wanderers park that is anabhara

varadhara and the Wonder sakula yadin

and as well as other well-known

Wanderers

then when it was mourning the blessed

one dressed and taking his bowl and

outer robe went into rajagaha for arms

then he thought it is still too early to

wander for alms in rajagaha suppose I

went to The Wanderer then in the

peacock Sanctuary The Wanderers Park

then the blessed one went to the peacock

Sanctuary The Wanderers park now on that

occasion the Wonder Earth

was seated with a large assembly of

Wanderers who were making an uproar

loudly and noisily talking many kinds of

pointless talk

such as talk of Kings whether things are

so or not so

not the kind of thing you would hear at

damasuka

then the wonder sakula you didn't

saw the blessed one coming in the

distance

seeing him he quieted his own assembly

thus Serge be quiet sirs

make no noise here comes the recluse

Gautama

this venerable one likes quiet and

commence quiet perhaps if he finds our

assembly a quiet one he will think to

join us

then The Wanderers became silent the

blessed one went to the Wonder sakuladin

who said to him let the blessed one come

venerable sir welcome to the blessed one

it is long since the blessed one found

an opportunity to come here

let the blessed one be seated this seat

is ready

the blessed one sat down on the seat

made ready and The Wanderer shakulayadin

sakula dayin took a low seed and sat

down at one side

when he had done so the blessed one

asked him

for what discussion are you sitting

together here now udayin

and what was your discussion that was

interrupted

venerable sir let be the discussion for

which we are now sitting together here

the blessed one can well hear about it

later

in recent days venerable sir when

recluses and brahmanas of various sects

have been gathering together and sitting

together in the debating Hall the topic

has arisen

it is again for the people of Anga and

magada

it is a great gain for the people of

Anga and magadha that these recluses and

brahmanas heads of orders heads of

groups teachers of groups well-known and

famous founders of sects regarded by

many as Saints have come to spend the

Reigns at rajagaha the Reigns retreat

there is this purana kasapa the head of

an order the head of a group the teacher

of a group The well-known and famous

founder of a sect regarded by many as a

saint he has come to spend the Reigns at

rajagaha there is also this makali gosla

this ajita

this

Sanjaya balatiputta this niganta this

negata nataputa the head of an order the

head of a group the teacher of a group

The well-known and famous founder of a

sect regarded by many as a saint he too

has come to spend the Reigns at

rajagaham

so these are the prominent teachers at

the time of the Buddha The prominent

founders of certain kinds of schools of

thought

purana kasapa mekali go Salah

so purana kasapa was this particular

founder who had this idea of

that everything is

eternal

that there is a

that there is a self that is eternal he

had an idea that

the that there is

there is this soul that resides and that

anything that can be uh

destroyed is not the soul but there is a

soul that resides and that there were

certain elements and certain things

that caused

uh the destruction of a certain thing

but the soul was not destroyed it was

eternalism purana

and then mikali gosla was somebody who

said that there is no meaning in giving

there is no meaning in doing anything

that this is a form of nihilism that

doesn't matter anything that you do has

no significance has no meaning

was by the way Casey Cumberland

means blanket of hair

he wore a blanket over here around him

and his idea was

you know there is only this idea of

fatalism

so the idea is everything is

predetermined

and he said that

whatever you do has already been

pre-ordained

so there's no meaning in trying to make

any kind of an effort

the the analogy he used was it was like

a ball of yarn

and you unstring that ball of yarn and

it rolls out

the same way one's existence rolls out

until it is fully unraveled and that's

the end so there's no meaning in doing

any kind of effort according to his View

then you had pakura kachayana

and he was also similar to eternalism

and he talked about these certain kinds

of birds that you go through these

certain kinds of existences that you

have to go through in order for you to

experience the end of suffering

but he also said that there were certain

elements that were Eternal as well which

were these seven different elements that

included the four Great elements the

soul uh thought perception and so on

feeling

and then you had Sanjaya balatiputta who

was a skeptic he was the eel wriggler

didn't conclude on one side or the other

he sat on the fence

so there could be a tataka there could

not be a tathagat there could be an

Ibana there could not be an Ibana who

knows

I don't know but who knows so that kind

of a attitude was the attitude of the

Skeptics at that time they were called

eel wriglers

because they wriggled out of every

argument by saying oh I don't know you

know who knows

and the reason is because they were

afraid to make a conclusion and be

criticized for that conclusion

and then you had negata nataputa who was

this was the name the given to uh

neganton some people believe that that

was mahavir who was a contemporary of

the Buddha or living around the same

time as the Buddha and he was the

founder of Jainism

and the idea of Jainism is that there is

a soul that continues on and collects

karmic particles and for you to purify

your karma you have to do certain

ascetic practices

so that's the only way to live out your

karma and then ultimately then you

become fully enlightened and then you

join this circle of Heaven which is

filled with all of these enlightened

beings enlightened beings so again there

was eternalism here and this whole

concept of a soul running from One Life

to the other it's the same individual

soul rather than the arising and passing

away of consciousness

and the Buddha said and our Ananda also

says

in one of the sutahs he talks about it

in terms of how do you purify your karma

because according to the Jain philosophy

you have to do certain kinds of

practices

but the Buddha says the only way to deal

with their karma is here in the Present

Moment by experiencing it

the moment you start holding onto it

you're going to add more to that

repository of karma

so in the context of dependent

origination when we look at Karma

everything from ignorance to formations

to Consciousness to mentality

materiality to this Sixth Sense spaces

to contact and feeling this is all old

Karma

Karma to be felt and experienced now in

the present moment

you can't do anything with it you can't

change the past you can't do anything

with the choices that you have made

choices that you have made in the past

but they present themselves to you

in the present moment now you choose to

do what you want either

you can have craving

which leads to clinging which leads to

habitual Tendencies which leads to birth

of reaction and that causes the

the strengthening of that Karma it

causes the the mind to add to the

repository of those choices of that

Karma to be experienced at a future

period of time

you could do that or you can understand

what feeling is what any experience in

the present moment is

that it is dependently Arisen it arose

because of a series of causes and

conditions

and if that's the case it's impermanent

so why hold on to it

by holding on to it you're going to

cause pain and suffering for yourself

but if you let go of it and don't take

it personally then that Karma dissipates

bit by bit sure it will come back again

but the next time it comes back it will

be weaker and weaker and weaker that's

the same way you deal with the hindrance

what is a hindrance

a hindrance's old Karma it is the effect

of previous choices that you've made

now do you choose to push against that

hindrance or grab onto that hindrance or

do you choose to use the six R's and let

go of the hindrance

so how do you deal with Karma

six hours

recognize in the present moment here is

a pleasant feeling painful feeling

neutral feeling whether it's in

meditation

or outside of your meditation let go of

your attention to it release your

attention from it

relax the tightness and tension let go

of your reactivity to it

come back to the smile bring up

something wholesome

return to something wholesome stay with

that and then respond

when you have a mind that is relaxed

using the six R's in that moment your

mind is pure

your mind is free of any kind of

hindrance

free of any kind of defilement just for

that Split Second and because of that

you utilize the the Eightfold Path

the fourth Noble Truth which leads to

the cessation of that Karma hence

leading to the cessation of that

hindrance

now that hindrance might come up again

but this time it won't be as strong

as it was before it will be weaker

and so what do you do there

six hour again

come back

and the hindrance might come again a

third time or fourth time a fifth time a

tenth time but each time it comes back

it is weaker and weaker and weaker and

eventually it fades away completely

but if at any point you see that and

take it personally and try to react to

it you're going to just add strength to

it

so whether it's a hindrance

whether it's a pleasant feeling an

unpleasant feeling whether it's somebody

shouting at you whether it's somebody

criticizing you whether it's somebody

blaming you whether it's somebody giving

you praise whether it's somebody

offering you something whether whatever

it is it's all just Karma

and it's impersonal

see it as being impersonal and have no

inclination one way or the other allow

the karma to unfold

and you'll have peace of mind your mind

will be free of any kind of suffering

because your mind will have total

equanimity

your mind will see things as they are

seeing things as they are your mind

becomes disenchanted

being disenchanted your mind becomes

dispassionate

having dispassion your mind becomes

liberated

experiences cessation

develops Insight gains clarity

and bit by bit

grinds away at the Fetters until they

completely drop

there is also this recluse Gautama the

head of an order the head of a group the

teacher of a group The well-known and

famous founder of a sect regarded by

many as a saint he too has come to

regard sorry to spend the Reigns at

rajagaha

now among these worthy recluses in

brahmanas heads of orders regarded by

many as Saints who who is honored

respected revered and venerated by his

disciples and how honoring and

respecting him do they live Independence

on him

thereupon some said this this purana

kasapa is the head of an order regarding

regarded by many as a saint yet he is

not honored respected revered and

venerated by his disciples nor do his

disciples live Independence on him

honoring and respecting him once purana

kasapa was teaching his dhamma to an

assembly of several hundred followers

then a certain disciple of his made a

noise thus sirs do not ask quranakasipah

this question he does not know that we

know that ask us that question we will

answer that for you sirish it happened

that purana kasapa did not get his way

though he waved his arms and wailed be

quiet sirs make no noises they are not

asking users they are asking us we will

answer them indeed many of his disciples

left him after refuting his Doctrine

thus you do not understand this Dharma

and discipline I understand this Dharma

and discipline how could you understand

this Dharma and discipline your way is

wrong my way is right I am consistent

you are inconsistent what should have

been said first you said asked what

should have been said last you said

first what you had so carefully thought

of has been turned inside out your

Doctrine is refuted you are proven wrong

go and learn better or disentangle

yourself if you can

this is some harsh words

so there was infighting amongst his

group

thus purana kasapa is not honored

respected revered and venerated by his

disciples nor do his disciples live

Independence on him honoring and

respecting him indeed he is scorned by

the scorn shown to his Dharma

and some said this this mikali goes

Allah

is the head of an order but he is not

honored respected revered and venerated

by his disciples nor do his disciples

live in dependence on him honoring and

respecting him indeed he is scorned by

the scorn shown to his Dharma so each

one of them actually experienced the

refutation of their philosophies by

their own students one way or the other

one of them even committed suicide

drowned himself in a river

the guy who wore the hair blanket

that was him

and the fatalists you know that they

they basically saw that

there was no control and you couldn't do

anything in any moment so they went

crazy

and drowned himself in the river

and some said this this raccoons Gautama

is ahead of an order the head of a group

the teacher of a group The well-known

and famous founder of a sect regarded by

many as a saint he is honored respected

revered and venerated by his disciples

and his disciples live Independence on

him honoring and respecting him once the

recluse was teaching his dhamma to an

assembly of several hundred followers

and there a certain disciple of his

cleared his throat

thereupon one of his companions in the

Holy life nudged him with his knee to

indicate be quiet venerable sir

make no noise the blessed one the

teacher is teaching us the dhamma

so that's that's the level of noble

silence that they had

don't even clear your throat

when the recluse Gautama is teaching the

dhamma to an assembly of several hundred

followers on that occasion there is no

sound of his disciples

coughing or clearing their throats for

then that large assembly is poised in

expectant expectancy let us

hear the dhamma the blessed one is about

to teach just as though a man wore at a

Crossroads pressing out pure honey and a

large group of people were poised in

expectancy to so too when this recluse

Gautama is teaching the dhamma to an

assembly of several hundred followers

on that occasion there is no sound of

his disciples coughing or clearing their

throats for then that large assembly is

poised in expectancy expectancy let us

hear the dhamma the blessed one is about

to teach

and even those Disciples of his who will

fall out with their companions in the

Holy life and abandon the training to

return to the low life

that is the laylife

even they praised the master and the

dhamma and the Sangha they blame

themselves instead of others saying we

were unlucky we have little Merit for

though we went forth into homelessness

in such a well-proclaimed dhamma we were

unable to live the perfect and pure holy

life for the rest of our lives

having become Monastery attendants relay

followers they Undertake and observe the

five precepts thus the recluse got them

as honored respected revered and

venerated by his disciples and his

disciples live Independence on him

honoring and respecting him

so the Buddha hears all of this and then

he says

how many qualities do you see in me

because of which my disciples honor

respect Revere and venerate me and live

Independence on me honoring and

respecting me

venerable sir I see five qualities in

the blessed one because of which his

disciples honor respect Revere and

venerate him and live Independence on

him honoring and respecting him what are

the five

first venerable sir the blessed one eats

little and commends eating little this I

see the first quality of the blessed one

because of which his disciples honor

respect Revere and venerate him and live

Independence on him honoring and

respecting him again venerable sir the

blessed one is content with any kind of

robe and commends contentment with any

kind of robe this I see as the second

quality of the blessed one

again venerable sir the blessed one is

content with any kind of Amish food

and commence contentment with any kind

of alms food

this I see as the third quality of the

blessed one

again venerable sir the blessed one is

content with any kind of resting place

and commence contentment with any kind

of resting place this I see as a fourth

quality of the blessed one

again venerable Sarah the blessed one is

secluded

and commends seclusion

this I see as the fifth quality of the

blessed one venerable sir these are the

five qualities I see in the blessed one

because of which his disciples honor

respect Revere and venerate him and live

Independence on him honoring and

respecting him

so this is what udayin says is the five

qualities that the Buddha had or has

which

is worthy of respect

he eats little and commends eating

little

he is content with any kind of robe and

commends contentment with any kind of

robe he is content with any kind of alms

food and commends contentment with any

kind of arms food he is content with any

kind of resting place and commends

contentment with any kind of resting

place

this is this is a very general way of

looking at why the Buddha should be

respected according to udaim because

remember he is also an ascetic he is a

Wanderer he has seen in his own time how

there are wonders who are not content

with what they are given

so very generally he's saying that the

Buddha does the basics the very basic

Foundation

of being content with whatever he has

given being moderate in his consumption

being content with whatever food he's

given robes he's given

and having seclusion

and commending seclusion that's the

fifth

supposedly dying my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought

the recluse Gautama eats little and

commends eating little

now there are Disciples of mine who live

on a cupful or a half a cup full of food

a bilva fruits or half a bill of fruits

quantity of fruit food while sometimes I

eat the full contents of my almsbowl or

even more

so in other words you're saying he's

telling you dying you're telling me that

I eat little and you commend me eating

little

but sometimes my disciples will eat just

a small cup full and I might have this

big arms bowl out of which I eat and I

completely clear it away so that's no

need that's no real reason to commend

somebody just because they eat little

and so if I were to do this if my

disciples honor me with the thought the

recluse gothamma eats little and

commends eating little then those

Disciples of mine who live on a cup full

of food or who live on half a cup full

of food should not honor respect Rivier

and venerate me for this quality nor

should they live Independence on me

honoring and respecting me so it has

nothing to do with the quantity of food

that you eat

supposed to die in my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought the

recluse Gautama is content with any kind

of robe and commends contentment with

any kind of robe now there are Disciples

of mine who are refuse ragwares wearers

of course robes they collect rags from

the Charnel ground rubbish heaps or

shops make them into patched robes and

wear them but sometimes I wear robes

given by householders robes so fine that

pumpkin hair is coarse in comparison

so if my disciples honored me with the

thought the recluse gothamma is content

with any kind of robe and commence

contentment with any kind of robe then

those Disciples of mine who are refuse

raglers wearers of course robes should

not honor respect Revere and venerate me

for this quality nor should I live

Independence on me honoring and

respecting me

so it's not about the clothes you wear

either not about the robes you wear

either that doesn't matter

suppose udayin my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting respecting me with the

thought the recluse Gautama is content

with any kind of alms food and commends

contentment with any kind of Amish food

now there are Disciples of mine who are

alms food eaters who go on unbroken arms

around from house to house who Delight

in gathering their food when they have

entered among the houses they will not

consent even when invited to sit down

so in other words these are just people

these are monks

or bikus and bikinis who will just go

out from house to house and collect food

in the bowl

so if somebody were to ask him to come

home and have a meal that they've

prepared for them they won't do so but

sometimes I eat on invitation meals of

choice rice and many sauces and curries

so if my disciples honored me with the

thought the recluse gothama is content

with any kind of alms food and commends

contentment with any kind of alms food

then those Disciples of mine who are

Amish food eaters should not honor

respect Revere and venerate me for this

quality nor should they live

Independence on me honoring and

respecting me

suppose with eyeing my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought

the recluse Gautama is content with any

kind of resting place and commends

contentment with any kind of resting

place now there are Disciples of mine

who are tree root dwellers people who

live under the foot of a tree

I've seen some trees in the Redwoods

which are huge

that you could actually live in

so there are people who could do that

and open air dwellers

so they just live outside

the grass is their bed the ceiling is

their sky

you know they live out in the open

who do not use a roof for eight months

of the year

while I sometimes lived in gabled

mansions plastered within and without

protected Against the Wind secured by

doorbells with door bolts which

shuttered windows

so if my disciples honored me with the

thought the recluse Gautama is content

with any kind of resting place and

commence contentment with any kind of

resting place then those Disciples of

mine who are tree root dwellers and open

air dwellers should not honor respect

Revere and venerate me for this quality

nor should they live Independence on me

on me honoring and respecting me

suppose udayi my disciples honored

respected revered and venerated me and

lived Independence on me honoring and

respecting me with the thought the

recluse Gautama is secluded and commends

seclusion

now there are Disciples of mine who are

forest dwellers dwellers in remote

resting places

who live with Ron in remote jungle

Thicket resting places and return to the

midst of the Sangha once each half month

for the recitation of the patimoka

but sometimes I live surrounded by

beakus and bikunis by men and women lay

followers by Kings and Kings ministers

by other sectarians and their disciples

so if my disciples honored me with the

thought the Reckless Gotham has secluded

and commence seclusion then those

Disciples of mine who are forest

dwellers should not honor respect Revere

and venerate me for this quality nor

should they live in dependence on me

honoring and respecting me

thus udying it is not because of these

five qualities

that my disciples honor respect Revere

and venerate me and live Independence on

me honoring and respect respecting me

however

there are five other qualities because

of which my disciples honor respect

Revere and venerate me and live in

dependence on me honoring and respecting

me now we get into it this was just the

introduction

foreign

so what are these five

here udain my disciples esteem me for

the higher virtue thus

the recluse Gautama is virtuous

he possesses the Supreme aggregate of

virtue

this is the first quality because of

which my disciples honor respect Revere

and venerate me and live in dependence

on me honoring and respecting me the

higher virtue

this is Siva

keeping the precepts

keeping the patimonka keeping the vinaya

again my disciples esteem me for my

excellent knowledge and vision thus

when the recluse Gautama says I know he

truly knows when the recluse Gautama

says I see he truly sees the recluse

Gautama teaches the dhamma through

direct knowledge

not without direct knowledge he teaches

the Dharma with a sound basis not

without a sound basis he teaches the

dhamma in a convincing manner not in an

unconvincing manner this is the second

quality because of which my disciples

honor me

so he has knowledge and vision he has

seen for himself how this process works

and he's able to explain it thoroughly

he has fully understood the Four Noble

Truths fully understood dependent

origination fully understood each of the

factors leading to Enlightenment and is

able to answer them in every way

possible thoroughly so that somebody can

fully understand it

again with I.E my disciples esteem me

for the higher wisdom thus

the recluse Gautama is wise he possesses

the Supreme aggregate of wisdom it is

impossible that he should not foresee

the implications of an assertion that's

interesting or that he should not be

able to confute with reasons the current

doctrines of others

so in other words

he says it is impossible that he should

not foresee the implications of an

assertion

he knows what you're going to ask before

you even ask

or he knows

where a conversation is leading

so that he can

be able to prepare you prepare your mind

for that insight

so he's able to foresee a person's

inclinations able to foresee the type of

mind that they have and then be able to

explain in such a way that they

understand it using analogies using

similes using different kinds of

examples and so on and so forth

or that he should not be able to confute

with reasons the current doctrines of

others he's not afraid to not he's not

afraid to deal with other doctrines when

challenged

right he's able to talk about his own

understanding of the dhamma

and be able to talk with other sets

people from other different kinds of

ideas and philosophies

what do you think would my disciples

knowing and seeing thus break in and

interrupt me no vulnerable sir I do not

expect instruction for my disciples

invariably it is my disciples who expect

instructions from me this is the third

quality because of which my disciples

honor me

so that's the third now the fourth

again when my disciples have met with

suffering and become victims of

suffering

pray to suffering they come to me and

ask me about the Noble Truth of

suffering

being asked I explained to them the

Noble Truth of suffering and I satisfy

their minds with my explanation they

asked me about the noble truth of the

origin of suffering about the noble

truth of the cessation of suffering

about the noble truth of the way leading

to the cessation of suffering being

asked I explained to them the noble

truth of the of the origin of suffering

about the noble truth of the cessation

of suffering and the way leading to the

cessation of suffering and I satisfy

their minds with my explanation so he

has a thorough understanding because he

has fully experienced the Four Noble

Truths

so when anyone comes to him and asks him

about the four noble truths he is able

to explain each of it what is suffering

what is the origin of suffering what is

the cessation of suffering what is the

way leading to the cessation of

suffering

this is the fourth quality because of

which my disciples honor me now we're

going to get into the fifth which is the

way to develop wholesome states of mind

and this is a big one this is where we

talk about the 37 requisites

that we're going to go over and a few

other things

so the first part

the four foundations of mindfulness

again I have proclaimed to my disciples

the way to develop the four foundations

of mindfulness

here A B group of bites contemplating

the body as a body Ardent fully aware

and mindful having put away covetousness

and grief for for the world

he abides contemplating feelings as

feelings he abides contemplating mind as

mind he abides contemplating mind

objects as mind objects Ardent fully

aware and mindful having put away

covetousness and grief for the world and

thereby many kinds of many disciples of

mine abide having reached the

consummation and Perfection of direct

knowledge

so now the four foundations of

mindfulness we went through this

and as we understand mindfulness is

remembering to observe how mind's

attention moves from one thing to the

other

when we recognize when we use the six

R's when we use the first step of

recognizing we have brought back our

mindfulness

when you are meditating your mind is on

its object when you're no longer

meditating your mind is here and there

scattered the attention is dispersed

in all different directions no longer

collected

but when you recognize that your mind is

having covetousness or grief having

craving or aversion or any of the

hindrances you're starting to see how

your mind's attention moves it was on

its object no longer on its object now

you recognize it

then you release your attention from it

you relax the tightness and tension

you re-smile and you return

and you repeat whenever you get

distracted this is how you develop the

four foundations of mindfulness

it's not like you have to first notice

remember it's not you have to first

notice the body and then you have to

notice feelings and then you have to

notice mind and then you have to notice

mental phenomena

they will arise as they arise contact

arises when it arises feeling arises

dependent upon that perception arises

dependent upon contact as well you see

when the intention arises you see how

your attention flows from one thing to

the other all of this is about

mindfulness

so the four foundations are just getting

from the course levels the coarser

levels to the subtler levels of

understanding your experiences and

categories of experiences body

feeling mind or Consciousness and

phenomena or Damas

so the the key here is to recognize

when you recognize you are again

establishing or re-establishing

mindfulness

so by using the six R's you bring up

mindfulness

now whether you are aware that your mind

is now thinking about contact with the

body or looking at what is happening in

terms of feeling there is a pleasant

feeling a painful feeling a neutral

feeling or thinking about the mind is

distracted or undistracted collected or

uncollected

liberated or unliberated exalted or

unexalted surpassed or unsurpassed

contracted or distracted

meaning you're recognizing oh there is

present sensual craving and you let go

of that you don't need to note for

yourself that it's sensual craving but

by just recognizing your mind went from

being undistracted and collected to

becoming distracted and uncollected

recognizing your mind went from being in

Jannah exalted to being out of Jannah

and being distracted and unexalted

recognizing your mind went from being in

a formless state or being surpassed

to being unsurpassed and no longer in

that formless state

this is how you develop mindfulness

recognizing there is present these five

hindrances mental phenomena recognizing

that there are present these

Enlightenment factors when you're in The

Quiet Mind you recognize you need more

of this Enlightenment factor or that

Enlightenment Factor this is how you

utilize the four foundations of

mindfulness

in the equipment for that is

the six r's

recognize release relax re-smile return

and then repeat whenever necessary

so that's the four foundations of

mindfulness now we talk about the four

right efforts again I have proclaimed to

my disciples the way to develop the four

kinds of right effort

here abiku awakens enthusiasm for the

non-arising of unorisen evil wholesome

States

evil unwholesome States

and he makes effort

arouses energy exerts his mind

and Stripes

this is very tricky language because

it's going to make you think that you

got to push I have to do this

but it's not the case

the enthusiasm for recognizing in other

words you have the mindfulness to

recognize your mind now has a

unwholesome State arising

he awakens Zeal or enthusiasm for the

abandoning of a risen evil unwholesome

States

so how does that happen

by releasing and relaxing when you

recognize first

now you have recognized the Arisen

unwholesome States

when you release and relax you abandon

the unwholesome states

he awakens Zeal for the arising of

honorisen wholesome States

when you re-smile come back to the smile

have an intention to uplift the mind you

are generating a wholesome State of Mind

he awakens Zeal for the continuous

non-disappearance strengthening increase

in fulfillment by development of

original wholesome States

and so that is through returning back to

your object to meditation

and then repeating whenever you get

distracted again

so when you do the six R's you are

actually fulfilling right effort

which means you're fulfilling the four

right efforts recognizing that's the

first one so you recognize that there is

an unnervision unwholesome state

releasing and relax relaxing which is

abandoning the tightness and tension

abandoning the craving abandoning the

attention to the aversion and banning

the attention to any of the hindrances

Letting Go abandoning the unwholesome

states re-smiling uplifting the mind

again coming back to a wholesome State

of Mind

and returning back to your object

keeping the Mind collected maintaining

that wholesome State of Mind

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

again I have proclaimed to my disciples

the way to develop the four bases for

Spiritual power

this is very interesting here ibiku

develops the basis for Spiritual power

consisting in collectedness due to

enthusiasm in collectedness due to

energy in collectiveness due to purity

of mind and collectedness due to

investigation

these are the four bases for psychic

faculties

but you also need them for awakening

so when we talk about psychic faculties

when we talk about spiritual Powers

there are different kinds of higher

Powers right there are different kinds

of uh ways of developing psychic

faculties that include reading people's

minds having

manipulation of matter telekinesis

telepathy all of these different things

these are all psychic faculties but

there's one psychic faculty that you

should always look for always aim for

and that is the destruction of the teens

so these four bases for Spiritual power

can allow you to develop psychic

faculties but more importantly or most

importantly

enable you to destroy the taints and how

is that the case collectedness due to

enthusiasm what is enthusiasm

the desire to the desire for Nirvana

the inclination for nibana wholesome

inclination this is Chanda a wholesome

desire

but once you set the intention you

incline the mind in that way let the

Mind incline in that way that in other

words don't get obsessed by the

intention

don't get obsessed by I have to reach

nirvana

tomorrow is the end of the retreat I

have to achieve nibana

don't get obsessed by that

there used to be this uh

well when I was very young I remember

watching on these As Seen On TV things

and there was this guy who used to sell

on TV these uh rotisserie twist series

what do you call this

one yeah like like kind of like George

Foreman kind of like that but it was

like you know it was like this this oven

and what he'd say is you set it and you

forget it

so you set your direction you set your

intention and you forget about it let

everything flow

right

collectedness due to energy what is the

energy here we're talking about this is

in reference to

the effort that you put in but that

effort is not trying hard it's not

pushing yourself that energy is balanced

energy that is right effort

so when you 6r

you are balancing the energy

especially when you're in quiet mind

when you start to see this restlessness

you bring up the enlightenment factors

that help you calm the Mind down

collectiveness Equanimity tranquility

when you see slot and torpora coming up

you generate the interest the enthusiasm

you generate the joy

you bring up the investigation of States

be more attentive to what's going on

this is how you balance it but in order

for you to be able to balance it first

you have to recognize what's going on

so for you to do that you need to 6r

recognize that the mind is in this kind

of a state release your attention from

it relax we smile come back and balance

do what you have to do there so that's

the right kind of effort that you need

collectedness due to purity of mind

this is basically a mind rid of any kind

of hindrances

a mind rid of any kind of craving rid of

any kind of aversion

rid of any kind of restlessness slot and

torpor or doubt

a mind that is ripe for being in Jannah

a mind secluded from unwholesome States

this is the purity of Mind how do you

get to that purity of mind

six hours

and then collectiveness due to

investigation this comes from the word

the mom cell

the Mansa means to investigate but here

it doesn't mean to analyze or to reflect

or to contemplate

it doesn't mean you have to go over and

think about this or that doesn't mean

you have to think about okay how do I do

this how do I do that it's just knowing

what state is present and what state is

not present

investigation of states

understanding what is present and not

present how does that happen

when you recognize that here is this

state present your mind is uncollected

your mind is distracted release your

attention from that relax re-smile

return back collect the mind again

and now you have these kinds of

collectedness from this collectiveness

you then have

the destruction of the things

so a lot of times you know a lot of

people will ask

uh off of retreat whenever I'm traveling

somebody might ask something like

well sometimes I've heard that only

Insight practice will lead you to our

hardship only this practice that is you

know just pure vipassana

will lead you to Insight to the

liberation of the Mind

but what did the Buddha say

he didn't say that it was a noble

Sevenfold path it was a noble Eightfold

Path in other words you need samadhi you

need collectedness

so it is through collectedness once all

you have all of the different path

factors

the Right View

the right intention the right speech the

right action keeping your precepts right

livelihood using the six stars right

effort having correct mindfulness being

aware of how your attention moves from

one thing to the other and then coming

into Jannah

when your mind is purified by Jannah

by having that collectiveness it allows

the mind to let go completely remember

John is a levels of cessation levels of

understanding levels of cessation and

then you come to the destruction of the

teens through Jannah through practice of

meditation

and that is samata in vipasana yoked

together

in other words tranquil wisdom wisdom

Insight Meditation

twin

so the samata aspect is the Tranquility

part of it

the vipassana is the wisdom and insight

they are yoked together

you are collected and you are seeing

what is happening

you are not absorbed you're not

concentrated

you're not one pointed

which means that you become the object

of meditation and thereby suppressing

everything else

you are having a open awareness

the awareness is orbiting around the

object and allowing the hindrances to

arise if they arise and being able to

understand how your mind works and then

letting go of that

letting go of the hindrances so you're

teaching yourself through meditation how

your mind works this is how the Insight

is developed that's why when you re when

you heard about major minikaya 111

it shows that sorry puta went through

these genres but he was aware of the

different aspects of these shanas so he

had collectedness he had samatha

and he was able to recognize the

different states he had vipassana they

were yoked together

Serenity and insight that's another way

of putting it

so these four bases for Spiritual power

they arise whenever you make you make

the Mind collected by having the right

amount of energy balancing the right

energy into the right energy using the

six r's

having collectedness due to due to

enthusiasm inclining the mind you see

the mind has an unwholesome inclination

so you recognize that and you six heart

you use the six R's to bring back your

compass towards a wholesome inclination

of mind having the Chanda towards

Nirvana you said it and you forget it

the purity of mind

you need the purity of Mind by letting

go of hindrances for you to let go of

hindrances you have to 6r

and then the investigation knowing what

state is present 6r

again I have

oh wait and thereby many disciples of

mine abide having reached the

consummation and Perfection of direct

knowledge again I have proclaimed to my

disciples the way to develop

the five spiritual faculties here ibiku

develops The Faculty of Faith which

leads to peace

leads to Enlightenment he develops The

Faculty of energy of mindfulness of

collectedness of wisdom which leads to

peace leads to Enlightenment to

Awakening

these five faculties and then five

powers which we will talk about as well

Faith energy mindfulness collectiveness

and wisdom

these are interwoven

when you develop the Eightfold Path

how do you develop the Eightfold Path

six hours

why because you use right effort you use

the six R's to go from wrong view to

Right View you understand what is wrong

of you and right View and thereby now

you have faith when they talk about

faith here they're not talking about

like having some kind of a you know

spiritual Faith although that can be

part of it it's about knowing what is

wholesome and unwholesome the opposite

of faith is doubt

so that is having a mind without any

kind of perplexity about what is the

path and what is not the path about what

is right for you and what is wrong for

you about what is wholesome and

unwholesome

so when you develop right for you using

the six R's you naturally gain Faith but

that faith is not based on some kind of

Blind Faith it's an experiential

confidence you realize oh this process

actually works

if I keep my precepts my mind becomes

pure my mind becomes more collected

if I break a precept if I become upset

my mind becomes agitated you're you're

teaching yourself you're seeing for

yourself how this process works

and thereby you experience or you have

the experiential confidence this is the

first part the faith

so you're developing what the faculty of

faith there's faculties and there's

Powers what are faculties

faculties are are which allow the powers

the energy to flow

in other words you are exercising the

muscle of faith

then with energy what is energy again

having the balanced energy using right

effort

that right effort happens through the

six r's

when you recognize that your mind is out

of balance in terms of its energy you

let go of your attention to it and use

the rest of the six stars and balance

rebalance the energy

so it is interwoven in this path so with

regards to Faith

or experiential confidence it's

developed when you have this mundane

Right View the ability to see what is

wholesome and unwholesome

then when you have the right effort you

are developing the energy

of course this is propagated by right

intention

and then mindfulness The Faculty of

mindfulness now you are exercising the

muscle of mindfulness

so we talked about mindfulness as being

able to recognize how your mind Minds

attention moves from one thing to the

other

when u6r you are developing your Clarity

you are developing your mindfulness

you're able to see very clearly how your

mind's attention moves from one thing to

the other you're when you go through the

deeper levels of the different janas

you're then able to even pinpoint the

different kind of formations that arise

so you're exercising your mindfulness to

that point

and this is dependent upon using right

effort using the six r's

and so mindfulness is interwoven through

the Eightfold Path by developing right

mindfulness

collectedness

The Faculty of collectedness

the muscle of collectiveness in the

beginning when you're doing this

practice you're all over the place your

mind is all over the place there's slot

and torper there's restlessness there's

this there's that

but as you use the 6rs what happens if

your mind becomes clear

your mind becomes rid of those

disturbances your mind becomes more

collected

and therefore you develop right

collectedness your mind becomes ripe for

getting into Jannah

and it becomes even more attentive even

more collected

having even further unification of mind

so now you are exercising the muscle of

your collectiveness

and then there's the faculty of wisdom

so when you have wisdom how do you

develop wisdom

through attention

how do you develop attention

how do you strengthen your attention

six hours

when you're able to six R your mind

becomes even more clarified and your

attention becomes even more refined and

you're able to see how your mind works

you're able to see the arising and

passing away of consciousness

you don't have to do anything your mind

just has the the ability to see it

because it becomes so clarified so

purified so collected

and so now it's developing wisdom

naturally through Infinite Space through

infinite Consciousness and so on and so

forth

and then it develops wisdom if I just

make this kind of adjustment this is

what happens if I make this kind of

adjustment this is what happens this is

how you teach yourself this is how you

develop and exercise the muscle of

wisdom

and eventually

you develop the ultimate wisdom which is

the understanding of dependent

origination you see this whole process

as being impersonal because it's

dependently Arisen and therefore

impermanent and therefore not worth

holding on to it's a complete flow of

the arising and passing away of the

links of dependent origination

thereby then you attain or you start to

establish the super mundane Right View

so you go back from the mundane Right

View

all the way back to the supramundane

right View

the understanding of the four noble

truths to some extent until you destroy

all the Fetters and teens now you have

the full complete perfected super

mundane Right View

which leads to peace leads to Awakening

so now you are exercising the muscle now

once you exercise the muscle what do you

have

the energy the powers the strength

in Pali this is known as Bala that's the

strength

when you exercise a muscle your muscles

become strong right so when you exercise

The Faculty of faith of energy of

mindfulness of collectedness of wisdom

now you're able to exercise or you're

able to bring that up at will

the more you're able to exercise first

you can lift you know a five pound

dumbbell

and as you start to exercise it now you

can lift a 10 pound dumbbell or a 20

pound dumbbell first you couldn't

develop the faith you didn't know what

was right or wrong you didn't know what

was wholesome and unwholesome now your

mind immediately recognizes oh wait that

is going to break a precept I better not

do that

that's the power that's the strength

that's the energy

first you weren't able to develop the

correct form of energy now you're able

to recognize oh my my energy is out of

balance I have slot and I have

restlessness

and you're able to 6r and use that so it

becomes to such a point now you have

you're able to automatically 6r and you

see this for yourself

when you get into the deeper levels of

Quiet Mind mind automatically relaxes

mindfulness first you had to make an

effort

to recognize oh my mind is no longer

collected

but now you're able to recognize

immediately oh wait my mind is no longer

collected and you bring it back

that's the strength the power the energy

the collectedness

before you couldn't even stay one moment

being collected we were all over the

place but as you started exercising the

collectedness now you can walk

in quiet mind now you can walk in

Equanimity now you can walk in the

seventh John in the sixth John in the

fifth John and the fourth genre you can

walk in any Jannah

and as you continue to develop that your

collectiveness becomes even more clear

more balanced

wisdom

first she had to make the effort you had

to develop the faculty to be able to

understand how this process works

and then eventually you see everything

as being dependently Arisen you don't

have to make the effort

your strength is there your wisdom

strength is there you're able to see oh

this is dependently Arisen so why am I

holding on to it

so when you attain stream enter you're

able to recognize those things when you

attain sakadagami you're easily able to

recognize the seeds of craving an

aversion and able to recover from that

quicker then when you become an origami

no more craving no more aversion

and so on and so forth

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

again Within

I have proclaimed to my disciples the

way to develop the seven Enlightenment

factors

here a beaku develops the mindfulness

Enlightenment factor which is supported

by seclusion dispassion and cessation

and results

in relinquishment

he develops

the investigation of States

Enlightenment Factor the energy

Enlightenment Factor the Rapture

Enlightenment Factor the Tranquility

Enlightenment Factor the collectedness

enlightenment Factor the Equanimity

Enlightenment factor which is supported

by seclusion dispassion and cessation

and results in relinquishment and

thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

so let me test you guys because I've

talked about this a couple of times of

how the 6rs activate the seven

Enlightenment factors

What hap how do you develop and activate

the enlightenment factor of mindfulness

recognize what about the investigation

of states

also recognize why because when you

recognize you become mindful that your

mind was in this state

and then you investigate meaning you

become aware

just as there is feeling in terms of

having an experience

and tied to it is a perception they're

labeling and recognition of that

experience

there is mindfulness and tied to that

investigation of states

in other words knowing your mind is no

longer collected

your mind is no longer in a Jana your

mind is now distracted that's it so you

have no doubt about what is wholesome

and unwholesome you recognize your mind

is no longer also your mind is an

unwholesome state

how do you develop the energy Factor

release you make the effort to release

your attention bring your attention away

from that

take your attention away from that

hindrance

what about the joy Factor

we smile

what about tranquility

relax

and collectedness

return

what about equanimity

repeat the whole thing

but here notice The Joy comes and then

the tranquility

but here we relax and then we re-smile

it doesn't make a difference which way

you go because when your mind is

uplifted when your mind is joyful you

are naturally relaxed

but when you are relaxed your mind is

ripe for Joy so in either way Joy will

lead to Tranquility or Tranquility will

lead to Joy

so just to summarize

when you recognize you activate

mindfulness and investigation of states

when you release

you have the right amount of energy

when you relax you have the Tranquility

Factor when you re-smile you have the

joy Factor when you return you have the

collectedness factor and when you repeat

that whole process you have Equanimity

why because you are not reacting to that

hindrance by pushing or pulling it

you're seeing it as it actually is and

thereby just utilizing right effort to

let go of it and come back to a more

harmonious State of Mind

I have proclaimed to my disciples the

way to develop the noble Eightfold Path

here abiku develops Right View right

intention right speech right action

right livelihood right effort right

mindfulness and right collectedness and

thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge

so when we talk about the Eightfold Path

we understand

that it is the fourth Noble Truth

right

but we also understand the fort Noble

Truth to be the sixth arts or the entire

understanding of this Four Noble Truths

is dependent upon utilizing six hours

which is right effort

so in order for you to go from the wrong

view to the right View

or to go from the wrong intention to the

right intention in other words you

recognize your wrong intention you

recognize your mind is holding on to

this

you recognize your mind as having ill

will you recognize your mind has is

having an intention to harm

and you let go of it using the six R's

and now you come to the right intention

Letting Go having loving kindness having

compassion

you recognize the mind as wants to have

wrong speech you recognize the Mind

wants to indulge in Gossip once the

indulge in slander wants to indulge in

false speech wants to indulge in harsh

speech once what wants to indulge in

abusive speech you recognize that

intention you let it go you six are and

now you utilize right speech

you recognize the Mind wants to deal in

all kinds of babbling speech unnecessary

speech you let go of that need using the

six r's

you recognize that the Mind wants to

break a precept or has an intention to

break a precept

as an intention to harm that living

being or take what is not given has a

has a intention to take credit when

credit is not due or seek attention

and you let go of that you six are that

or you recognize that the mind has this

desire for sensual misconduct

your six are that let go of that and now

you have right action

you recognize that the Mind wants to

deal in this kind of trade that wants to

deal in things that cause harm

you let go of that you go from wrong

livelihood to right livelihood

you recognize your mind is not actually

seeing what is going on it's just paying

attention

absorbed in what is known as mindfully

walking or mindfully eating

but it's not really paying attention to

the covetousness and grief that's

arising so when you 6r when you

recognize that you immediately utilize

right mindfulness and you let go and now

you're utilizing right effort you don't

make a strain you don't make a push

to let go of that hindrance

you gently recognize release relax

re-smile return

so you go from wrong effort to right

effort wrong mindfulness to right

mindfulness wrong collectiveness

your mind becomes super absorbed

your mind becomes collected or super

absorbed because it's listening to music

and it becomes enamored by that and then

it becomes very absorbed by that

or it's enjoying that piece of chocolate

cake to such a point that it's not even

hear anything what's going on your mind

is super absorbed in that or your mind

is super absorbed in thoughts

you might be appearing to hear what's

going on but your mind is like absorbed

in its own thoughts this is wrong

collectedness

but then you recognize oh wait my mind

is not really paying attention

and u6r

you know you come back to right

collectiveness your mind becomes free of

the hindrances activates the

enlightenment factors and thereby

activates the other factors of the

genres and now you get into a more genic

State of Mind

so where there are some other stuff here

that we can go through

which uh doesn't have anything to do

with the 37 requisites but it talks

about things like the eight different

kinds of liberations the eight bases for

Transcendence the casinos the janas

the psychic powers insight knowledges

recollecting patched lives are you guys

interested in any of this stuff

Health elevators to have some classroom

to answer for this section then if you

have time

sure or I'll just go through the more

relevant part which is just the

destruction of the taints

again I have proclaimed to my disciples

the way whereby

by realizing for themselves with direct

knowledge they Here and Now enter upon

and abide in the Deliverance of mind and

deliverance by wisdom that are taintless

taintless with the destruction of the

taints Deliverance of mind and

deliverance by wisdom that is chaito

vimuti and panya vimuti

that have to do with the genres

basically your mind is delivered from

the first through the first four genres

and the formless attainments

so you know there are those who attain

our Hot Chip through having gone through

the first four genres or having gone

through all the full H the four genres

and the four four formless Realms attain

destruction of the teens through that

and so on

just as if there were a lake in a

mountain recess clear limpid and

undisturbed so that a man with good

sight standing on the bank should could

see could see shells gravel and Pebbles

and also Shoals of fish swimming about

and resting he might think there is this

Lake clear limpid and undisturbed and

there are these shells gravel and

Pebbles and also these Shoals of fish

swimming about and resting

so too I have proclaimed to my disciples

the way whereby by by realizing for

themselves with direct knowledge they

Here and Now

enter upon and abide in the Deliverance

of mind and deliverance by wisdom that

are tankless within with the destruction

of the teens in other words

and thereby many disciples of mine abide

having reached the consummation and

Perfection of direct knowledge in other

words the destruction of the teens there

is the knowledge that the mind has

destroyed the taints the Deliverance of

mind and deliverance by wisdom the

knowledge and vision that the mind has

been liberated that's one part of it so

you clearly see that but then once that

mind is liberated

its default mode of functioning is to

remain liberated

that mind there's nothing going on in

there

there's no greed going on in there

there's no hatred going on in there

there's no delusion going on in there it

just rests within itself

it's a mind without craving

right it's a mind that is completely

free

so just as you can see clearly whatever

it is that you're seeing you can see

clearly for yourself that the mind is

rid of these Fetters that the mind is

rid of these things

so when you have an experience whatever

experience that might be

when you have it see for yourself how

the mind responds

I wouldn't say to see for the next one

week or the next one month or the next

three months or the next six months

check it out for the next three years

how your mind is and then for sure

you'll know

that you are where you are at

this is the fifth quality because of

which my disciples honor respect Revere

and venerate me and live Independence on

me honoring and respecting me these are

the five qualities because of which my

disciples honor respect Revere and

venerate me and live in dependence on me

honoring and respecting me

this is what the blessed one said The

Wanderer udain was satisfied and

delighted in the Blessed one's words

can you go over the levels of

Enlightenment yeah

so you have uh sodapana which is a

stream enter

and with the stream enter what what is

let go of are the first three Fetters

that is letting go of self-view

letting go of any doubt in the Buddha

dhama and Sangha

and letting go of any kind of clinging

to write clinging to rights and rituals

with the idea that they will take you to

nabana

the second is the sakadagami

that is a once returner they call them a

once returner because they will return

one more time in the sensual Plains of

existence that is the uh

the the Earth or any of the devilokas

the sixth sensual heavens

once returner and for a once returner

there

sensual craving and their aversion has

been attenuated

it's decreased

so they're able to

recognize the craving recognize the

aversion

quicker than a soda Ponder would

then you have what's known as a anagami

anagami means somebody who is a

non-returner they will no longer come

back to the sensual existence

because they have let go of any kind of

sensual craving and aversion altogether

and then there is the arhat who has let

go of the five uh higher Fetters which

is restlessness

conceit

craving for form existences craving for

formless existences

and ignorance

now within that

is uh different kinds of solar panels

different kinds of anagamis and

different kinds of arahats as well

pairs right yeah

it's really not doing anything right is

that correct one before stream enter who

is that

but it was a four pairs

stream enter with path stream entry with

fruition

why why is that why is that uh counted

in this four pairs because really

if it doesn't become a stream entry

then it really doesn't do anything right

he's already entered the Stream

so stream intro stream entry with path

the stream enter it fruition

one has a fruit and one doesn't

it

yeah what does it say in the Chinese

but the other one is well there's a

stream enter and the stream winner

that's another way of looking at it I

have won the Stream so I think uh in

David's uh collection of different sutas

there's one which talks about the stream

entry being one who

starts on the path one who actually

starts decides to take the Eightfold

Path

So within that there is the dhamma

follow and the faith follower those are

stream enterers with path

and then there's one attained to view

the view attainer and one liberated by

faith those are the stream enters with

fruition and then so on and so forth

but I I think you have to understand

that the fruition you lock in

the path is simply it's you you've gone

through the door but you're still shaky

and that fruition is it probably burns

the feathers right there

and then you're you're done

and each stage is a path in a fruition

path and a fruition so there's eight

types or there's four types depending

and just for the purpose of trivia maybe

you guys might be interested in the

three different types of soda panels

of course of course

people love this kind of stuff

there are these three types of sodapanas

what are those three there is the

uh stream enter who has up to seven

lifetimes before they become fully

awakened

there is a what's known as a kulangkola

stream enter

which is they go from one family to the

other and they can have up to three

lifetimes

before they become fully awakened and

then there is what is known as an

acabhija stream enter a one-seated

stream enter this is a super soda Panna

somebody who comes back only one more

lifetime

and they'll come back into a human

lifetime and Attain

full Awakening from there

so then the question is what is the

difference between a one-seeded sodapana

and a socket agami the key difference is

with the one seeded sword Opana they

always come back to a human existence

can come back to a human existence or

any of the sensual uh heavenly

existences

and sakuragami has clearer mindfulness

so they're actually able to recognize

they have less of the cravings and show

craving and less of the

um aversion

and then we have five types of origamis

huh

there are these five types of origamis

there is one who is an anagami before

they die and then they attain full

Awakening right before they die

there is an anagami who becomes an

anagami and then in the process of

entering into the pure abodes they

attain our Hot Chip and then as soon as

they land into the pure boats they're

extinguished

then there's a third type which goes

into the pure abodes and then they are

they are an anagami for some time and

then they become an arhat after a short

period of time because the feel of

existence

uh dissipates the feel of identity

dissipates and then they become an iron

then there's the r there's the anagami

who goes into the pure abodes and has to

stay there for a little longer because

the fuel is still there for a little

longer

and then they attain our hot ship and

then finally they go through the five

pure abodes and then finally they attain

our Hot Chip so while they're in the

pure Bulls they have to go through the

five the sudavasa that is talking about

and then there are six types of arahats

there are those arahats and there's so

many variations of that because there's

arahatz who have the the six higher

powers and the four analytical

knowledges they're the arahats who have

the analytical knowledges and the

threefold knowledges the arahats who

have the analytical knowledges and don't

have the threefold knowledge they're

those who have the threefold knowledge

but don't have the analytical knowledges

there are those who have only the

analytical knowledges and then there are

those who have nothing

just the destruction of the tents

right exactly yeah

I made it yeah there's a shoot though

where the the uh they ask him like

do you can you walk through walls can

you walk on water can you dig through

the Earth like water can you touch the

Sun and the Moon can you do this can you

uh read people's minds uh can you see

into past lives can you see into the

arising and passing away of beings he

says no I can't do any of that

but I have the destruction of the teens

so

that's more than enough

okay

let's share some Merit

May suffering ones be suffering free May

the fear struck Fearless be May The

Grieving shed all grief and may all

beings find relief may all being share

this Merit that we have thus acquired

for the acquisition of all kinds of

happiness May beings inhabiting space

and Earth Devas and nagas of Mighty

Power share this Merit of ours

may they long protect the Buddha's

dispensation