From: https://youtube.com/watch?v=4i_vzQCIygE

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

[Music]

[Laughter]

okay

now we're going to be coming into what

bigger booty calls it the contemplation

of feeling which is observation of

feeling one of the things that so many

people get mixed up with is they hear

feeling as feelings

meaning emotional feelings and this is

not that feeling is pleasant feeling is

unpleasant feeling is neutral and that's

all of these emotion happens with the

painting and great and clean habitual

tendency okay and how monks does a monk

abide contemplating feeling as doing and

here he has feelings as feelings here

when feeling a pleasant feeling a monk

understands I feel a pleasant feeling

when feeling a painful feeling he

understands I feel a painful feeling

when feeling and neither painful an hour

Pleasant feeling he understands I feel

uh neither painful nor cousin feelings

when feeling a pleasantly worldly

feeling he understands I feel a pleasant

worldly feeling what is a pleasant

worldly feeling

[Laughter]

Leslee feeling with one of the sense

doors that one of the centers that's

right when feeling an unworldly pleasant

feeling he understands I feel an

unworldly pleasant feeling what is an

unworldly pleasant feeling it's a

feeling that you have in the journals

the strongest of which is equanimity

that's a strongest feeling that you can

have it's unworldly when feeling a

worldly painful feeling he understands I

feel a worldly painful feeling what is

the worldly painful feeling stubbing

your toe it's an unpleasant feeling at

one of the sense doors

that's a worldly unpleasant feeling he

understands I feel an unworldly painful

feeling what is an unworldly painful

feeling

you know John following us their job one

of the suitors said that grief on the

worldly grief is along these for

deliverance it's meditation pain what's

the difference between a regular pain

and a meditation pain meditation pain

goes away very quickly a real pain stays

with you this God couldn't show you that

when feeling a worldly neither painful

nor pleasant feeling he understands I

feel a worldly neither painful nor

Pleasant feeling what is a worldly

neither painful nor a pleasant feeling

indifference indifference tasteless rats

hmm face-to-face when your now it's

being different

yeah it doesn't mean I don't have

positive or negative Thank You you

always have a negative one is tasteless

I'll give you some tasteless Rights and

you'll see you can't have equanimity at

one of the stores and no its

indifference at the center's it's just

not paying attention when feeling an

unworldly neither painful nor pleasant

feeling he understands I feel an

unworldly neither painful nor pleasant

feeling what is an unworldly neither

painful nor pleasant feeling empty

in this way he abides contemplating

feeling this feeling internally he

abides contemplating feeling is feeling

externally petabytes contemplating

feeling us feeling both internally and

externally

he abides independent not clinging to

anything in the world that is how a monk

abides contemplating feeling is feeling

now we get into an interesting one and

that's the contemplation of mind and how

monks does a monk abide contemplating

mind as mind here a monk understands

mine affected by lust as mine affected

by lust mine unaffected by lust as mine

unaffected by lust he understands mine

affected by hate as mine affected by

hate and mine unaffected by hate as mine

unaffected

he understands mine affected by delusion

as mine affected by delusion and mine

unaffected by delusion as mine

unaffected by delusion he understands

contracted mind as contracted mine what

is a contracted mind okay he understands

a distracted mind as distracted mind

what is a distracted mind restlessness

he understands exalted mind as exalted

mind what is an exalted might mind that

sees the ROO pajamas the four lower jaws

he understands surpassed mind as

surpassed mine and unsurpassed mine as

unsurpassed mind what is a surpassed

the outer Rupa Jones the immaterial

drops okay so an unsurpassed mind is a

mind that experiences the coverage of

Java's new material dramas now when

you're practicing loving-kindness the

loving-kindness will take you to the

fourth drama as soon as you go beyond

that you lose all of the gross feelings

of the body you don't really feel the

body very much unless there's contact

meat and as you go deeper then you will

go into a feeling of expansion all

directions at the same time it's just

expanding out expanding out with without

any limits without any boundaries

calling the last for Janice yes well

these are these are the Aruba dramas

yeah so what happens is the feeling of

loving kindness changes to a feeling of

compassion this is a natural process of

going through the brahma vihara then

you'll go to you'll get to a place

that's even deeper and

tired of compassion changes again to the

feeling of joy in the in the suitors

they call mudita which is the Pali name

for this they call it sympathetic joy

and I've never much liked that I rather

just call it joy as you go deeper you'll

get to a place where or when when that

sympathetic joy arises then you'll start

seeing the individual consciousnesses

arises that's the way to rise and pass

away very quickly and it's like watching

a movie that the film is going too slow

and you're seeing a picture and then it

flashes away a picture and flashes away

a picture it flashes away now this

happens very quickly the reason that

you're able to see the individual

consciousnesses is not that your mind is

speeding up mind goes at the same speed

all the time your awareness becomes

keener and sharper so then you're able

to see these as you go deeper then the

feeling of loving kindness or the

feeling of joy excuse me will again

change to a feeling of strong equanimity

very strong balance of mine and mine is

not looking outside of itself anymore

and this is called the realm of

nothingness because mine is not looking

outside can't see

anything outside just looking at nothing

but there's something in nothing hmm and

you still you still have mental states

that arise in that you still have

balance strong equanimity still have the

Enlightenment factors there's all kinds

of things that you get to see while

you're in this particular state that I'm

not going to go into too much and the

last of the in material realm is called

neither perception nor non-perception

you experience this but because it's so

subtle it's like you didn't know while

you're in it it's like you're not seeing

anything at all but when you come out

and reflect on what you saw while you

were in that state there are still some

things that are rising and passing away

so these are called the surpassed your

surpassing all material things

getting into very very strong mental

awarenesses before I told you when you

first start out your mind flopping

around like this and when you get into

the first jhana then it's not flopping

quite as much in the second jhana it's

less in the third jhana it's less when

you get into the fourth jhana now your

mind's not moving very much at all but

it's vibrating okay and as you go to the

deeper jhanas the vibration becomes

finer and finer and finer until you

can't tell whether mind is

actually there or not that's neither

perception nor non-perception as you

continue on with the six R's and the

relaxing step you'll get to a place

where even that very fine vibration

that's there stops and that's called the

cessation of perception right after that

what you will experience when this is

satyr when the perception and feeling

arise again is you will be able to

experience very clearly the links of

dependent origination and how they arise

and how if one link doesn't arise the

next link will not arise right after

that that is such deep strong knowledge

and vision it's such a profound thing

that your mind slips into an

unconditioned State and this is probably

but this is the only way the abana

occurs through the direct knowledge of

seeing how dependent origination works

and tomorrow you get to hear a lot about

dependent origination okay

he understands the collective mind as a

collective mind and an uncollected mind

as an uncollected mind a mind that's

reflected is very still and your

mindfulness is very very short he

understands liberated mind as liberated

mine and unliberated mind as unliberated

mind what is a liberated mind yes

definitely for your planning but that's

not it's the mind that's free from

creating right now when you have a mind

that's free from crazy this is what the

Buddha called wisdoms I this is a mind

that's clear a mind that's bright online

that's very alert and pure you're seeing

everything as part of an impersonal

process you're just seeing it as things

arising and passing away

so the relaxed step in the six R's you

start to get more and more feel for how

truly important it is because you start

relaxing when you first start out and

your mind stops moving quite as much and

less and less and then the vibration

becomes less and less that occurs

because you're letting go of the craving

more and more on subtler and subtler

levels so this is the contemplation of

mind this has always been a shock for

people that are practicing straightly

possible when they find out that the

sati Fatimah suta is about the jhana

practice and experiencing the sati

putana the four foundations of

mindfulness while you are in each one of

the dramas you gain insights and they

sometimes they're really well I call

them oh wow the insights because you'll

have an insight and how something is and

you'll see it through the eyes of

dependent origination and you go wow

that's really something

foundations of I'm gonna read these two

things serenity and ensei occur and

everyone yoked evenly together so you

have the serenity practice not

reabsorption practice and insight so you

have Santa and Vipassana yoked together

yeah now if you have a cart that's being

pulled by two oxen and one of the oxen

is lazy what happens is you start going

in big circles

they have to pull evenly together and

that way you get to go in a straight

line okay now we get to the

contemplation of mind objects and the

first part of the contemplation of mine

objects is the hindrances and how does a

monk abide contemplating mind objects as

mind objects in terms of the five

hindrances here there being a sensual

desire in him among understands their

sensual desire in me or there being no

sensual desire and he understands there

no central desire in me and he also

understands how there comes to be the

arising of arisen sensual desire and how

there comes to be the abandoning of

arisen sensual desire and how there

comes to be the future not arising of

abandoned sensual desire understand

well let me see if I can explain it a

little bit how their comes to be the

abandoning of a risen sensual desire how

does that come to be missing the six are

yeah

by recognizing that your mind is

distracted by sensual desire letting

that sensual desire be by itself

relaxing the tightness caused by that

disturbance coming back to your smiling

and coming back to your object of

meditation and staying with your object

of meditation okay how there comes to be

the abandoning of arisen sensual desire

how there comes to be the future not a

rising of abandoned sensual desire

how does there come to be India there

comes to be the abandoning of arisen

sensual desire and how there comes to be

the future non arising of abandoned

sensual desire well so how does there

come to be the future non arising

thinking you stay on your

when your mindfulness is strong when

you're in a jhana your mindfulness is

strong when your mindfulness weakens for

whatever reason or gets distracted all

of a sudden you have a hindrance coming

up yeah now you have to work with that

when you stay with interest on your

object of meditation the hindrances will

not arise now they're being ill will

they're being sloth and torpor they're

being restlessness they're being doubt

he understands that it's there

and he understands when it's not there

he understands how there comes to be the

arising of unreason hindrance how there

comes to be the abandoning of arisen

hindrance and how there comes to be the

future not arising of abandoned

hindrance now you understand easy right

doesn't matter you know one of the one

of the Western diseases is penalizing

and it really doesn't matter what they

whether you recognize this as a

restlessness or doubt whatever it

happens to be it doesn't really matter

what matters is that you see it hmm

you let it be relaxed you smile and come

back to your object of meditation and

stay there has an enormous effect on our

psyche psychology oh yes I mean we

didn't need to do all the funny things

they do to have the psychiatrist giving

all these prescriptions yes yeah I mean

this is the most fantastic for me this

is a wonderment you're saying geez in my

eyes when I realized how simple it is

know not how easy it's not easy but any

simple I got what can be seen

but just looking at it what you got

there yeah it's true you just stay with

it so they don't tell you some little

until now of the customer will say when

they ask you why I'm always angry and I

do have to stop it and so on but you

still notice the anger

notice sustain it stay with your object

yeah and it will dissipate and we're

free of it yeah so it is transference to

that you say no from what you just did

it yeah that's really funny

is and you can go to psychiatrist or

psychologist and they will come up with

brand new words to describe all of these

things like depression and depression

and anger and sadness frustration

well whatever whatever we want to call

them they all work in exactly the same

way exact painful feeling arises there's

tension and tightness that comes in your

mind and body craving I like it I don't

like it mine with painful feeling I

don't like it then there's all of your

thoughts opinions concepts and ideas and

story about why you don't like it

and your habitual tendency comes up

right after that and then you fall into

the habit of trying to think you're

feeling away mm-hmm okay and the more or

less is fine yeah finding causes for it

well my mother bit my toe when I was

three years old that's why I don't like

this how ridiculous is that really but

when you start recognizing the

it doesn't matter whether it's physical

pain or mental pain it arises in the

same way always so the first thing you

do is you let go of your thinking about

it let go of your concepts let go of

your opinions and the story now you

relax now you bring up the wholesome it

smile and come to your object of

meditation now your hindrance is not

going to go away immediately let's face

it it's gonna stick around for a while

depending on how strong your attachment

to it is but every time you let go of

that craving you are purifying your mind

and that pure mind is wisdoms I why is

it wisdoms I because you're beginning to

see this as a process that's part of

dependent origination see how everything

starts to interconnect and it's like

we're leaving a very beautiful cloth and

all of this is interconnected and it all

works in the same way and there's a lot

of resistance with psychologists and

psychiatrists in particular saying no

that doesn't work like that it can't

work in the same way it's got to be more

complicated than that but it's not it's

simple taking care of it is work

there's no getting around them you have

to roll up your sleeves and really do it

every time you let go of a

it's you have immediate relief right

after that one of the Jonah's will

appear and you'll go with that JAMA for

a little while and then your mindfulness

slips and now you've got another

hindrance to work there but you're

starting to understand this as a process

and you're starting to see it more and

more clearly all of the time I gave a

talk in Oregon to at a college and it

was a college dedicated to healing arts

and that sort of thing

and David put it up on the website and

he did a little blurb about ten minutes

or something like that when I was

talking about what depression is and how

to get over it and a little while later

somebody from the psychiatrists saw it

and put it up on his website was shocked

we don't need drugs to take care of

sadness and depression you don't need

drugs for a DD you have to be able to

see what your mind is doing in the

present moment and let go of a feeling

is going to arise that's the truth

feelings will arise pleasant or painful

or neither painful nor pleasant always

after a feeling arises grieving arises

tension and tightness always after that

your concepts opinions stories and

thoughts about your big identification

with ya

this feeling is mine and I

have to control it with my thoughts

habitual tendency then you have the

birth of action and then you have a lot

of sorrow lamentation pain grief and

despair and that's the cause of this

whole mass of suffering so when you let

go of that craving the feeling is gonna

all rise it's unpleasant mental or

physical it doesn't matter it's an

unpleasant feeling if you can see that

feeling or rise and relax right then

none of these other links will arrive

and you bring that pure mind back to

your object of meditation and that's how

you develop having this amazing

contentment even though there's a lot of

pain and anxiety and suffering that

painful feeling can bring or not

depending on your perspective

of this the first link are the first

whether they fold path well the first

wisdom

the first factor I couldn't could you

pull the word up and see it happens to

me too

the first factor in the old tab they

call it right view but I don't like that

translation for one thing right is the

word that lets you think either

everything is right or it's wrong

everything is black and white and it's

not well I used the word harmonious and

that seems to do it and I called it

harmonious perspective harmony with your

perspective harmonious perspective is

always seeing everything as an

impersonal process not taking it

personal when you don't take something

first and it means that there is no

craving at that moment your mind is pure

you're seeing things the way it really

is

this is what I was talking about a few

days ago when I was talking about if you

have buttons to push and you have

attachments you don't have a harmonious

perspective when you have things that oh

they always say this and I always get

mad at them for saying this or doing

this when you have an impersonal

perspective it doesn't matter what they

say it doesn't matter what they do

because you're seeing the true nature of

it it's only this feeling and it isn't

even mine and it's easy to talk about

this stuff and sometimes it's real hard

to act that way but it takes the

conscious decision to let go of the

attachments and habitual tendencies

takes practice to let go of the visual

tendencies what you're doing right now

is starting to develop excuse me some

good habits and good habits are always

seeing things and personally seeing

things the way they really are letting

go of a lot of your conceptual ideas and

opinions and thoughts about the way

things are supposed to be and seeing

just as part of the process yeah

when I say I forgive myself for not

understanding yes is that what you're

talking about

you're starting to let go of that tight

attachment of I am that that's what

forgiveness does it starts changing your

perspective from the personal

perspective to the impersonal

perspective the impersonal perspective

is well there's dislike there that's not

who cares never mind it's very easy to

let that deep but when you get involved

with it that means you're taking it

personal every time you have repeat

thoughts guess whose attack who's

attached who likes or dislikes whatever

it is that arose I who's causing

themself pain by being attached to that

is that other person causing my pain no

nobody can cause you pain it depends on

your perspective and you have this idea

you say well somebody can cause me

physical pain but there can be sensation

without it being painful

here's a story from the Jataka tales to

give you an example the Bodhisattva was

about a year and a half old he was his

father was the king his mother was the

queen and his mother really loved it she

was always playing with him and having

fun with him and bouncing him around and

doing all of those motherly things and

one day the Queen walked into the room

and said something the King walked into

the room while the Queen was playing

with the bodhisattva and he said

something to the Queen and the Queen

wasn't paying attention to him and the

King started to get jealous and he

started thinking you know she loves that

little boy so much that when he gets to

be a little bit older they're going to

try to take this kingdom away from me

and I'm not gonna let that happen so he

called the execution and he perhaps the

the Bodhisattva out of the Queen's hands

hands him to the executioner and he says

I want you to cut his hands off so in

the Bodhisattvas mind he saw that he had

a real opportunity to practice his

equanimity and his loving-kindness so

the executioner cut his hands off the

Bodhisattva didn't even cry

the Bodhisattva was focusing on

loving-kindness now he had four kinds of

individuals he had himself someone he

loved very much

his mother somebody he was neutral to

the executioner an enemy his father he

was sending loving kindness to himself

his mother the executioner and the enemy

his father and so he was focused on

loving kindness rather than on the

sensation of having his hands cut off

the King saw that the Bodhisattva wasn't

crying and it made it mad

so he said okay cut off his feet sorry

to cut off his feet still the

Bodhisattva wasn't crying mother was

crying very profusely little hands they

put him in her lap and the feet they put

him in her lap and she was heartbroken

and the King was really angry no and he

said oh just cut off his head so they

didn't cut off his head he was reborn in

a heavenly realm why because he didn't

entertain even one thought moment of

dissatisfaction of anger of dislike of

the sensations when they arose

what happened after that was his the

Queen died of a broken heart and she was

reborn in a heavenly realm with the

Bodhisattva and the King had a heart

attack - and he was reborn in a hell bro

the executioner because he was neutral

to all of this still went on living

so when you say yeah this other person

can can cause me pain what is pain pain

is a concept just like automobile is a

concept and we go out and look at look

at the nota mobile show me where it is

where is the automobile is it the

headlights is it the wheels

is it the motor is it the steering wheel

where is the automobile the automobile

is made up of a lot of different parts

put together to make this concept pain

is the same thing it's an unpleasant

feeling it's a sensation and it's made

up of a lot of different parts of our

attachments to it now I've been talking

to you about sitting and having a

painful feeling arise and what do you do

with a painful feeling first you let go

of the thoughts about it and relax then

you notice that tight mental fist

wrapped around that sensation and you

let that tight man

fists go you know allow the sensation to

be there even though it can be very

intense the truth is when a painful

sensation arises it is there that's the

truth you can't fight with the truth you

can't control the truth you can't make

the truth be anything other than it is

if you do then you're fighting with the

truth and you're not seeing it as it

actually is you need to allow the space

for that truth to be now I say pain but

it can be hindrance any kind of

distraction this is why you can't use

the loving-kindness as a stick to beat

the sensation away or beat the problem

away loving-kindness is actually loving

acceptance of what arises in the present

moment it's the acceptance yes it's

there allow it to be there relax into it

smile come back to your object of

meditation

when they were drilling on my tooth when

the dentist was drilling on my tooth

without any painkiller there was

sensation and that sensation was very

big and very intense and it was okay for

it to be there

it had to be okay because the truth was

it was really there you see if that

turned into pain that means that my mind

grabbed on to it and said this is mine I

don't like it I wanted to stop I can't

stand this

it turns the sensation into an emergency

now if I would have allowed that there

if I would have allowed my mind to grab

on to the pain and started pulling away

and not liking it I could never have

given me a root canal I'd made him stop

no it hurts too bad can't do it rather

or not have a tooth and do that but when

it turned it into a sensation and

allowed the space for that sensation to

be without resistance without the want

to control it without the want to make

it anything other than it was by

accepting it as it truly is it went from

an emergency to just a sensation and

then sometimes that sensation would be

so strong and it make me drunk and then

all of my muscles would tighten up and

my mind would going whoa that was really

tough I didn't like that one then I

started recognizing and letting go of

that thoughts started relaxing my body

couldn't smile but I was smiling and I

was wishing him well and he liked that

feeling so well that he did it real slow

[Laughter]

I'm sure he spent longer than was

necessary just I'm sure he did a good

job and I appreciate that but it would

have been better if a very good so we

think in concepts as we get to the point

of thinking about and starting to

analyze them this is what the

psychologists do they analyze and

overanalyze and overanalyze forgetting

that there's a process or never

recognizing that there's a real process

that is happening they get into their

overanalyzing taking you further and

further away from the actual experience

of what's happening right now when I'm

depressed or when I'm angry or when I'm

sad when I'm frustrated when I have

anxiety what is all of this stuff the

psychologists don't go deep enough to

see that there is this problem a painful

feeling arising tension and tightness

coming

then all the thoughts and opinions and

concepts and ideas and the strong

identification with them and the

habitual tendency they're trying to

solve a problem without going to the

root of the problem and sometimes they

could it could work remover but to

actually get rid of this kind of

distraction this kind of pain this kind

of depression it only works when you

truly understand how the process works

and the only way you can really do that

you can listen to me say this all day

but until you actually start looking for

yourself how this process works

you're not going to truly understand it

this is the knowledge and vision that

the Buddha was talking about knowing and

see how do I know what I know it's real

because I saw it that way and I didn't

see it just once I saw it a whole bunch

of times is there any doubt that this is

the way it works no not when you see it

that way

okay so now we go through all of those

then we get to the five aggregates I'm

not sure I will tonight a maka bites

contemplating mind objects as mind

objects in terms of the five aggregates

affected by clinging ever gets affected

by theme what does that mean when

aggregates are affected by clinging it

means that are affected by your thoughts

opinions ideas and craving

identification the aggregates can arise

and not be affected by craving and

clinging

this is why I kind of object to some of

the translators when when they save the

clinging aggregates because that is kind

of misleading it's taking you away from

the actual experience of what an

aggregate affected by clinging means and

it's never just affected by clinging

it's affected by craving and clinging

and there are some people that they'll

say well craving and clinging is

grasping and try to make it into one

thought or one idea and there's they're

two separate ones

what is the difference craving is always

the tension and tightness and the I like

it I don't like it mine clinging is all

of your opinions concepts ideas and

strong identification with that now what

an interesting thing is an awful lot of

teachers don't give you very good

definitions of things for example she

asked fairly big monk what's mindfulness

mean and he said it means to be mindful

but you can't so I was driving the car

and I went eat nope Despero give me

another word so what is poignant

most people say well clinging means only

not it means cleaning yes see yourself

as actor acting but it means a stage to

make the whole thing really really and

so if you have a stage behind that is

what I do

yes any concept I give a stage all right

that's the thesaurus instead of a

dictionary the dictionary gives the

meaning but the thesaurus gives you the

other words that are those names their

words so you can find another word this

one has something to do it's the inner

sensitivity you have and how much

integrated is mindfulness or this thing

is in us so that it is also more if

you're born your mate has it I use that

word to prove sense like that helps very

much

oh yeah what I'm trying to do is give

you definitions so that they it's really

clear what we're talking them so could

you repeat these definition upside

that pain that's raid members that

tension from one thing and my attention

this country's really is the attention

they two separate thing it my name's

attention there's one thing one thing

mine can't move right mind just observes

but mines attention will go from this

observation to there okay you're on your

object to meditation and distracted

Minds attention moved to that

distraction our sharpening of

mindfulness gets us to see this as it

starts to happen this is a memory

include a very good conciliation is it

it comes from sake the rightfulness that

means empty - and this one's for in life

we know a lot about full minds it's hard

to find another word I have I have five

two sources and we're

my cabin and I'm continually looking up

one word and going to another and going

from that word to what it says here and

going this and and I spend a lot of time

trying to find the precise worth that

simple to understand

as it can be with the attention everyone

the difficulty with equanimity is that

we try and find some kind of for a way

of defining what that is when it is an

experience that that takes place yeah

and it's and it's not one that's very

common and so you don't have a lot

languaging languaging for that kind of

description but once you become familiar

with what it is you become very it

becomes very pleasant and and you can

relate to it much easier and it's still

hard to describe yeah so we just stay

with the word and I use the word balance

because that's what's really happening

with your mind your mind is is not

wobbling anymore right your mind just

it's imperfect okay getting back to the

five aggregates and how does a monk by

contemplating mind objects as mind

objects in terms of the five aggregates

affected by cleaning affected by craving

and cleaning here a monk understands

such his material form such its origin

such as disappearance what did I say

what did I just tell you I told you the

first three links or the first three

parts of the Four Noble Truths there is

material form such as origin such as

disappearance and I could add in this

and when you practice the six hours

that's the fourth noble truth

that's the way

okay such as feeling such its origin

such as disappearance such as perception

such as origin such as disappearance

such are the formation such their origin

such their disappearance such as

consciousness such its origin such as

disappearance so this is all it says

about the five aggregates it's being

able to recognize when they arise

they don't always arise in same order

they can arise at different times

perception is your memory is stored

but it's also where the start of

concepts are right now I say that

because perception the part of your mind

that has perception is the part of your

mind that names things and that's the

start of concept the part of your mind

that recognizes things is the part that

names it it gives it a name you look at

that you say a pillow you look at that

music and all of those are concepts yeah

this is where the concepts well that's

that's kind of a combination of

aggregate specifications just not just

the perception perception themes

oh this is a bad and that means this and

then oh I remember this is about that

we memories it has memory attached to it

because when you look at that and your

mind says that's a pillow yes why is

that a pillow because it's a little

pillow from your memory we wouldn't say

that the door rats how I get in there or

whatever

we can't function in the Material Plane

without having the concept that's

perception it's the name of the thing we

wouldn't know how to describe it

afterwards if any parameters like

memories to come out so that's the

perception right the memory together yes

haha like you said formation you're not

mental formation so a lot of time I

heard they said mental formation so in

this way you think it's more than mental

the feeling the perception the

formations and the consciousness are all

mental mm-hmm body is visible this is

the mentality and materiality came up

front chambers out the vent as you can

be in mentality you have these

aggregates but the thing is they don't

have to be affected by craving and

cleanliness and that's just the

description of an RFI he has five

aggregates but there is no affected by

craving anything okay now we come to the

six bases again mom's a monk abides

contemplating mind objects as mind

objects in terms of the six internal and

external bases here a monk understands

the eye he understands forms he

understands the fetter that arises

dependent on both what better arises

depended on both

craving actually you can say craving in

and craving and ignorance because it's a

fetter the ignorance is not seeing

things through the eyes of the Four

Noble Truths so it could be crazy and

Ingrid

he also understand how there comes to be

the arising of the arisen fetter how

does that come to be six arms no no

listen listen how there comes to be the

arising of the un-- arisen fetter oh how

does it on excuse me that's how you gain

precious rights it's because of

dependent origination right all of those

links and how there comes to be the

abandoning that's what I was doing it

you're handling of the arisen fitter you

gotta say cars and how there comes to be

the future not arising of the abandoned

fetter not identify he understands the

Erie understand sound he understands the

knows he understands odor he understands

the tongue he understands flavors

he understands the body he understands

tangibles he understands mind he

understands mind objects and he under

understands the fetter that arises

dependent on both okay

he also under it understands uh-huh

how there comes to be the arising of the

inner ISM Federer and how there comes to

be the abandoning of the arisen fetter

and how there comes to be the future non

arising of the abandoned fitter in this

way abides concentrating mind objects as

mind objects internally externally and

both internally and externally and he

abides independent not clinging to

anything in the world that is how a monk

abides contemplating mind objects as

mind objects in terms of the six

internal and external basis now we get

to a good level seven enlightenment

factors and how does a monk abide

concentrating mind objects as mind

objects in terms of the seven

enlightenment factors here there being

the mindfulness enlightenment factor in

him he understands there is the

mindfulness enlightenment factor in me

or there being no mindfulness

enlightenment factor in him he

understands there's no mindfulness

enlightenment factor in me he also

understands how there comes to be the

arising of the arisen mindfulness

enlightenment factor

how does there come to being the arising

of the arisen mindfulness factor

sits down at a river this reinforced

mindfulness in front of them you bring

up your observation power by being

interested in what you're observing to

self-enlightenment I said that's the

acceptation investigation yeah but you

bring it up by being interested yeah

well they're all kind of interconnected

and that's in yeah oh yeah

all of these without interest is very

and that's what I wanted to add some

factors and not not have seven

enlightenment factors because all of the

enlightening factors in order for them

to come and stay there has to be

persistence and curiosity how does it

work yeah so that the curiosity causes

the interest to arise right okay

and how the arisen mindfulness factor

comes to fulfillment by development how

does it come to fulfillment by

development by using it over and over

[Music]

practice yeah

now when we get to the next

enlightenment factor it says the

investigation of States and I rather

prefer the the translation of

investigation of your experience that's

a little change but it's kind of a nice

one that makes it so you're

investigating how your experience arises

what happens first what happens after

that what happens after that is amazing

is it - peaceful oh yes we're getting

that good and it's more practical yeah

so you're continually using the

investigation how did your minds

attention go from your object of

meditation over to this distraction when

you have a hindrance and you let it go

and you relax and smile and come back

and you're with your object meditation

and you get pulled away it again as you

become familiar with the process you

start to look and investigate more

closely as to how you can watch the

arising so you can watch the arising and

then you can eventually let go of that

image completely then you have oh wow

that's how it works you see the

importance of the differences almost

everybody that I've read about the

hindrances they try to tell you to

suppress it to beat it away and your

enemy you got to fight with it and

really that's your teacher that's your

best teacher right can I ask you

question my practice so many times but

that's what I just said stay invisible

or not realising the arising I think I

have often experienced the motion or a

mental motion where the forms itself as

a concept it is before it becomes really

the real concept yeah but it is about

now understand more mental formation

it's forms itself out of whatever

mentality and then I know that desert so

before it arises I know yes therefore

yes and what you're doing as you go

deeper and keep little of the craving is

you're seeing this and finer and finer

and finer ways so you're seeing the

little at first you're saying it this

bait before it comes up and then you're

seeing it this big and then you're

seeing it yeah and it keeps getting

smaller and smaller but because of the

repetition and and your investigation

you start seeing and like looking

through a different lens and the

microscope you're seeing it more and

more plainly more and more clearly and

you're teaching yourself this process

today they say any connection to what

the abhidhamma says I don't moment about

it but I know they say the arising of

the concept of thought has 17 moments I

have some real problems with that yeah I

know I need it but it can't be so but it

is sometimes feeling like it has some

relevancy to that when I feel this kind

of turning turning turning in as a

mental ability motion and then there is

just a concept there it arises out of

mentality not being recognized so it is

under way sometimes

almost physically I mean seven not

sensing but it's it's an it that like

the experience should look at it to look

at it from the angle of abhidhamma at

this point is like going in to look at

all the leaves on the forest floor and

he's trying to just give you the leaves

in your hand that you need it's like an

electronic microscope to do it that way

the 17 parts of you don't ever do

because we're dependent origination

you're able to see this process but you

don't need to divide it up into seven

drawing a moments and these moments and

those well and the seeing of the process

is seeing the dependent origination and

finer and finer detail you know we don't

have to go that deeply to see 17 parts

of one event before it is arising can we

prevent it because a sense it okay

like this kind of curling itself out of

nothing and then I see it's a concept

that is kind of mental

let me try this way hopefully when you

get into the realm of nothingness your

might become so subtle yeah and so

amazingly clear that you start to see

how craving arises and by how the little

light will appear and you're looking for

what happens before that light appears

and when you see that you will see

craving at it's very beginning and when

you're able to relax into that then your

mind is really really still useful and

that's how you get into the the next

realm of the neither perception nor

non-perception but to divide that into

17 different parts you don't you don't

wanna be named on it before it is kind

of Jenny it's and as a sort I see yeah

yeah but it's still it's still the

process of dependent origination that

that actually occurs them yeah and peace

is that crazy yep there's a penance in

creepy gave me rinse them creating

always

[Music]

okay

so the investigation becomes finer and

finer as you go along now when you get

sloth and torpor and you start to

investigate how it arises

I think somebody told me one day they

saw that there was tension and tightness

in that there was this contraction this

pastie kind of feeling that's a great

insight yeah

it's truly wonderful to be able to see

that that closely and when you take the

time to investigate like that it

naturally pulls up your energy and when

you have your energy pulled up guess

what goes away Dorper a lot of people

misunderstand torpor torpor is that

double right it's not the sharp alert

mind it's the dull mind it's like

looking through fog

now would you want to overcome the this

loss of torpor you need to use your

mindfulness we need to use your

investigation and that leads to your

picking up of your energy that's the

first three links of the enlightenment

factors when you have restlessness then

you go to the last three links of the

enlightenment factors and that is

tranquility and collectiveness and

equanimity and the way to attain that is

the balancing factor I have the

Enlightenment factors the balancing

factor is joy

effort is part of energy joy is the mind

that allows you to be alert right and

very very clear the enlightenment factor

of joy is the all-pervading joy it's

different than the other kinds of joy

that I've described before because it

doesn't have that excitement in it it's

like a real strong satisfaction yeah

that's it and your mind is bright and

alert a little bit of gratification in

that yeah so the Enlightenment Factory

mindfulness investigation of experience

energy joy tranquility collectiveness

equanimity when you have those in

balance you will be

easy right piece of cake you have to be

a perfect balance and you get to that

perfect balance by development by using

the factors and knowing what they are

and how to use them I've been telling

people they've been coming for the

interviews and they say if my mind is

really restless I don't feel like

sitting down and going through this the

only way you're overcoming the

restlessness is by not moving a muscle

don't move your body at all and when

you're radiating loving kindness to your

friend the wish you make is may you be

tranquil and calm and feel that feeling

put that feeling in your heart surround

your friend with that feeling and

radiate that feeling to your friend that

will be and that'll stop that scattered

mind that distracted mind and you'll

become very calm and peaceful and that

helps to get rid of that mind that's

always distracted going outside thinking

this thinking that okay

collected yeah collectors mine is a vine

that's very composed a mining that's

still not jumping around anywhere now

they use the word here the in this

translation concentration but I don't

use the word concentration very often

because the word concentration in this

country is misunderstood

it means extreme one pointedness and

that's not it it's a mind that's

composed very still very quiet but still

alert one point in mine is just stuck on

one thing so the concentration isn't

that the composed mind is a kind of

concentrated mind but because of that

word concentration I stay away from you

can't use a word alert dose so kind of

extra well that's very ill dirt and it's

because of all the other factors that

are there too unified yeah but you still

have to give it you you still have to

give it some other definition outside of

that it's not a one word definition but

composed is collected is its yeah it's

kind of more all-encompassing and it

gets closer to the field of it because

your mind is composed your mind is alert

your mind is still

[Laughter]

I'm the only monk I know that has so

many resources and spends time with them

he tries to convince other monks that

their Dhamma bucks and they really

aren't on the books because you can't

work with the Dhamma unless you have the

dictionaries and the stories I hear all

the time because of this kind of thing

what's the value of somebody but that's

a word that was made up by the Buddha

there were honored for absorption and

deep concentration but he chose not to

use those words he made up this word to

describe collect and after he died when

the Brahman started to take on the robes

without knowing what the Buddha's

teachings worth

they started blocking definitions to

match the Hindu way of looking at things

Raman way of looking at things that's

why it's a word yes the origin probably

person is that empty the sambar is

tranquil

d is wisdom there are other translators

that will argue with me up one side and

down the other on that one thing that's

really close to it it's like the word

ducat everybody knows what dukkha is

right do is a negative yes no and cop

comes from the base word copy which is

patience so do cop means no patience and

I've had fights with other translators

about that word but that's how it goes I

mean everybody is trying to do the best

they can

this is the way this is done patience

another speech ok now we go to a very

interesting aspect of the four

foundations of mindfulness and that is

the Four Noble Truths

and how does a monk abide contemplate

contemplating mind-objects is mind

objects in terms of the Four Noble

Truths here a monk understands as it

actually is

this is suffering he understands as it

actually is this is the origin of

suffering each one of the links of

dependent origination has the Four Noble

Truths in it we have let's say death

that's the suffering part you have an

origin of death what's the origin of

death

what's the cessation of death what's the

way to the cessation of death and the

way is the Noble Eightfold Path which is

basically the six artists mindfulness

and perspective okay we're coming to the

conclusion well if anyone should develop

these four foundations of mindfulness in

such a way for seven years one of two

fruits can be expected for him either

final knowledge here in now in other

words he becomes a Nara hot or if there

is a trace of cleaning left non return

should be at the third stage of

enlightenment

that's an odd egami let alone seven

years monk if anyone should develop

these four foundations of mindfulness in

such a way for six five four three two

one year one of two fruits can be

expected for him either final knowledge

here in now or if there's a trace of

clinging left not returning that alone

one year monks if anyone should develop

these four foundations of mindfulness in

such a way for seven months six five

four three two one half a month one of

two fruits can be expected for him

either final knowledge here in now or if

there's a trace of clinging left not

returned let alone half a month if

anyone should develop these four

foundations of mindfulness etc ways for

seven days this is day night date for so

you've got three days

[Laughter]

one of two fruits can be expected

your final knowledge here and now or if

there's a trace of flinging left not a

turn so it was with reference to this

that it was said monks this is a direct

path for the purification of being for

the surmounting of sorrow and

lamentation for the disappearance of

pain and grief for the attainment of the

true way for the realization of Nirvana

namely the four foundations of

mindfulness that is what the Blessed One

said the most were satisfied and

delighted in the Blessed sure Samaritan

see nectar

[Music]

[Music]

[Music]

[Laughter]

okay

now we're going to be coming into what

bigger booty calls it the contemplation

of feeling which is observation of

feeling one of the things that so many

people get mixed up with is they hear

feeling as feelings

meaning emotional feelings and this is

not that feeling is pleasant feeling is

unpleasant feeling is neutral and that's

all of these emotion happens with the

painting and great and clean habitual

tendency okay and how monks does a monk

abide contemplating feeling as doing and

here he has feelings as feelings here

when feeling a pleasant feeling a monk

understands I feel a pleasant feeling

when feeling a painful feeling he

understands I feel a painful feeling

when feeling and neither painful an hour

Pleasant feeling he understands I feel

uh neither painful nor cousin feelings

when feeling a pleasantly worldly

feeling he understands I feel a pleasant

worldly feeling what is a pleasant

worldly feeling

[Laughter]

Leslee feeling with one of the sense

doors that one of the centers that's

right when feeling an unworldly pleasant

feeling he understands I feel an

unworldly pleasant feeling what is an

unworldly pleasant feeling it's a

feeling that you have in the journals

the strongest of which is equanimity

that's a strongest feeling that you can

have it's unworldly when feeling a

worldly painful feeling he understands I

feel a worldly painful feeling what is

the worldly painful feeling stubbing

your toe it's an unpleasant feeling at

one of the sense doors

that's a worldly unpleasant feeling he

understands I feel an unworldly painful

feeling what is an unworldly painful

feeling

you know John following us their job one

of the suitors said that grief on the

worldly grief is along these for

deliverance it's meditation pain what's

the difference between a regular pain

and a meditation pain meditation pain

goes away very quickly a real pain stays

with you this God couldn't show you that

when feeling a worldly neither painful

nor pleasant feeling he understands I

feel a worldly neither painful nor

Pleasant feeling what is a worldly

neither painful nor a pleasant feeling

indifference indifference tasteless rats

hmm face-to-face when your now it's

being different

yeah it doesn't mean I don't have

positive or negative Thank You you

always have a negative one is tasteless

I'll give you some tasteless Rights and

you'll see you can't have equanimity at

one of the stores and no its

indifference at the center's it's just

not paying attention when feeling an

unworldly neither painful nor pleasant

feeling he understands I feel an

unworldly neither painful nor pleasant

feeling what is an unworldly neither

painful nor pleasant feeling empty

in this way he abides contemplating

feeling this feeling internally he

abides contemplating feeling is feeling

externally petabytes contemplating

feeling us feeling both internally and

externally

he abides independent not clinging to

anything in the world that is how a monk

abides contemplating feeling is feeling

now we get into an interesting one and

that's the contemplation of mind and how

monks does a monk abide contemplating

mind as mind here a monk understands

mine affected by lust as mine affected

by lust mine unaffected by lust as mine

unaffected by lust he understands mine

affected by hate as mine affected by

hate and mine unaffected by hate as mine

unaffected

he understands mine affected by delusion

as mine affected by delusion and mine

unaffected by delusion as mine

unaffected by delusion he understands

contracted mind as contracted mine what

is a contracted mind okay he understands

a distracted mind as distracted mind

what is a distracted mind restlessness

he understands exalted mind as exalted

mind what is an exalted might mind that

sees the ROO pajamas the four lower jaws

he understands surpassed mind as

surpassed mine and unsurpassed mine as

unsurpassed mind what is a surpassed

the outer Rupa Jones the immaterial

drops okay so an unsurpassed mind is a

mind that experiences the coverage of

Java's new material dramas now when

you're practicing loving-kindness the

loving-kindness will take you to the

fourth drama as soon as you go beyond

that you lose all of the gross feelings

of the body you don't really feel the

body very much unless there's contact

meat and as you go deeper then you will

go into a feeling of expansion all

directions at the same time it's just

expanding out expanding out with without

any limits without any boundaries

calling the last for Janice yes well

these are these are the Aruba dramas

yeah so what happens is the feeling of

loving kindness changes to a feeling of

compassion this is a natural process of

going through the brahma vihara then

you'll go to you'll get to a place

that's even deeper and

tired of compassion changes again to the

feeling of joy in the in the suitors

they call mudita which is the Pali name

for this they call it sympathetic joy

and I've never much liked that I rather

just call it joy as you go deeper you'll

get to a place where or when when that

sympathetic joy arises then you'll start

seeing the individual consciousnesses

arises that's the way to rise and pass

away very quickly and it's like watching

a movie that the film is going too slow

and you're seeing a picture and then it

flashes away a picture and flashes away

a picture it flashes away now this

happens very quickly the reason that

you're able to see the individual

consciousnesses is not that your mind is

speeding up mind goes at the same speed

all the time your awareness becomes

keener and sharper so then you're able

to see these as you go deeper then the

feeling of loving kindness or the

feeling of joy excuse me will again

change to a feeling of strong equanimity

very strong balance of mine and mine is

not looking outside of itself anymore

and this is called the realm of

nothingness because mine is not looking

outside can't see

anything outside just looking at nothing

but there's something in nothing hmm and

you still you still have mental states

that arise in that you still have

balance strong equanimity still have the

Enlightenment factors there's all kinds

of things that you get to see while

you're in this particular state that I'm

not going to go into too much and the

last of the in material realm is called

neither perception nor non-perception

you experience this but because it's so

subtle it's like you didn't know while

you're in it it's like you're not seeing

anything at all but when you come out

and reflect on what you saw while you

were in that state there are still some

things that are rising and passing away

so these are called the surpassed your

surpassing all material things

getting into very very strong mental

awarenesses before I told you when you

first start out your mind flopping

around like this and when you get into

the first jhana then it's not flopping

quite as much in the second jhana it's

less in the third jhana it's less when

you get into the fourth jhana now your

mind's not moving very much at all but

it's vibrating okay and as you go to the

deeper jhanas the vibration becomes

finer and finer and finer until you

can't tell whether mind is

actually there or not that's neither

perception nor non-perception as you

continue on with the six R's and the

relaxing step you'll get to a place

where even that very fine vibration

that's there stops and that's called the

cessation of perception right after that

what you will experience when this is

satyr when the perception and feeling

arise again is you will be able to

experience very clearly the links of

dependent origination and how they arise

and how if one link doesn't arise the

next link will not arise right after

that that is such deep strong knowledge

and vision it's such a profound thing

that your mind slips into an

unconditioned State and this is probably

but this is the only way the abana

occurs through the direct knowledge of

seeing how dependent origination works

and tomorrow you get to hear a lot about

dependent origination okay

he understands the collective mind as a

collective mind and an uncollected mind

as an uncollected mind a mind that's

reflected is very still and your

mindfulness is very very short he

understands liberated mind as liberated

mine and unliberated mind as unliberated

mind what is a liberated mind yes

definitely for your planning but that's

not it's the mind that's free from

creating right now when you have a mind

that's free from crazy this is what the

Buddha called wisdoms I this is a mind

that's clear a mind that's bright online

that's very alert and pure you're seeing

everything as part of an impersonal

process you're just seeing it as things

arising and passing away

so the relaxed step in the six R's you

start to get more and more feel for how

truly important it is because you start

relaxing when you first start out and

your mind stops moving quite as much and

less and less and then the vibration

becomes less and less that occurs

because you're letting go of the craving

more and more on subtler and subtler

levels so this is the contemplation of

mind this has always been a shock for

people that are practicing straightly

possible when they find out that the

sati Fatimah suta is about the jhana

practice and experiencing the sati

putana the four foundations of

mindfulness while you are in each one of

the dramas you gain insights and they

sometimes they're really well I call

them oh wow the insights because you'll

have an insight and how something is and

you'll see it through the eyes of

dependent origination and you go wow

that's really something

foundations of I'm gonna read these two

things serenity and ensei occur and

everyone yoked evenly together so you

have the serenity practice not

reabsorption practice and insight so you

have Santa and Vipassana yoked together

yeah now if you have a cart that's being

pulled by two oxen and one of the oxen

is lazy what happens is you start going

in big circles

they have to pull evenly together and

that way you get to go in a straight

line okay now we get to the

contemplation of mind objects and the

first part of the contemplation of mine

objects is the hindrances and how does a

monk abide contemplating mind objects as

mind objects in terms of the five

hindrances here there being a sensual

desire in him among understands their

sensual desire in me or there being no

sensual desire and he understands there

no central desire in me and he also

understands how there comes to be the

arising of arisen sensual desire and how

there comes to be the abandoning of

arisen sensual desire and how there

comes to be the future not arising of

abandoned sensual desire understand

well let me see if I can explain it a

little bit how their comes to be the

abandoning of a risen sensual desire how

does that come to be missing the six are

yeah

by recognizing that your mind is

distracted by sensual desire letting

that sensual desire be by itself

relaxing the tightness caused by that

disturbance coming back to your smiling

and coming back to your object of

meditation and staying with your object

of meditation okay how there comes to be

the abandoning of arisen sensual desire

how there comes to be the future not a

rising of abandoned sensual desire

how does there come to be India there

comes to be the abandoning of arisen

sensual desire and how there comes to be

the future non arising of abandoned

sensual desire well so how does there

come to be the future non arising

thinking you stay on your

when your mindfulness is strong when

you're in a jhana your mindfulness is

strong when your mindfulness weakens for

whatever reason or gets distracted all

of a sudden you have a hindrance coming

up yeah now you have to work with that

when you stay with interest on your

object of meditation the hindrances will

not arise now they're being ill will

they're being sloth and torpor they're

being restlessness they're being doubt

he understands that it's there

and he understands when it's not there

he understands how there comes to be the

arising of unreason hindrance how there

comes to be the abandoning of arisen

hindrance and how there comes to be the

future not arising of abandoned

hindrance now you understand easy right

doesn't matter you know one of the one

of the Western diseases is penalizing

and it really doesn't matter what they

whether you recognize this as a

restlessness or doubt whatever it

happens to be it doesn't really matter

what matters is that you see it hmm

you let it be relaxed you smile and come

back to your object of meditation and

stay there has an enormous effect on our

psyche psychology oh yes I mean we

didn't need to do all the funny things

they do to have the psychiatrist giving

all these prescriptions yes yeah I mean

this is the most fantastic for me this

is a wonderment you're saying geez in my

eyes when I realized how simple it is

know not how easy it's not easy but any

simple I got what can be seen

but just looking at it what you got

there yeah it's true you just stay with

it so they don't tell you some little

until now of the customer will say when

they ask you why I'm always angry and I

do have to stop it and so on but you

still notice the anger

notice sustain it stay with your object

yeah and it will dissipate and we're

free of it yeah so it is transference to

that you say no from what you just did

it yeah that's really funny

is and you can go to psychiatrist or

psychologist and they will come up with

brand new words to describe all of these

things like depression and depression

and anger and sadness frustration

well whatever whatever we want to call

them they all work in exactly the same

way exact painful feeling arises there's

tension and tightness that comes in your

mind and body craving I like it I don't

like it mine with painful feeling I

don't like it then there's all of your

thoughts opinions concepts and ideas and

story about why you don't like it

and your habitual tendency comes up

right after that and then you fall into

the habit of trying to think you're

feeling away mm-hmm okay and the more or

less is fine yeah finding causes for it

well my mother bit my toe when I was

three years old that's why I don't like

this how ridiculous is that really but

when you start recognizing the

it doesn't matter whether it's physical

pain or mental pain it arises in the

same way always so the first thing you

do is you let go of your thinking about

it let go of your concepts let go of

your opinions and the story now you

relax now you bring up the wholesome it

smile and come to your object of

meditation now your hindrance is not

going to go away immediately let's face

it it's gonna stick around for a while

depending on how strong your attachment

to it is but every time you let go of

that craving you are purifying your mind

and that pure mind is wisdoms I why is

it wisdoms I because you're beginning to

see this as a process that's part of

dependent origination see how everything

starts to interconnect and it's like

we're leaving a very beautiful cloth and

all of this is interconnected and it all

works in the same way and there's a lot

of resistance with psychologists and

psychiatrists in particular saying no

that doesn't work like that it can't

work in the same way it's got to be more

complicated than that but it's not it's

simple taking care of it is work

there's no getting around them you have

to roll up your sleeves and really do it

every time you let go of a

it's you have immediate relief right

after that one of the Jonah's will

appear and you'll go with that JAMA for

a little while and then your mindfulness

slips and now you've got another

hindrance to work there but you're

starting to understand this as a process

and you're starting to see it more and

more clearly all of the time I gave a

talk in Oregon to at a college and it

was a college dedicated to healing arts

and that sort of thing

and David put it up on the website and

he did a little blurb about ten minutes

or something like that when I was

talking about what depression is and how

to get over it and a little while later

somebody from the psychiatrists saw it

and put it up on his website was shocked

we don't need drugs to take care of

sadness and depression you don't need

drugs for a DD you have to be able to

see what your mind is doing in the

present moment and let go of a feeling

is going to arise that's the truth

feelings will arise pleasant or painful

or neither painful nor pleasant always

after a feeling arises grieving arises

tension and tightness always after that

your concepts opinions stories and

thoughts about your big identification

with ya

this feeling is mine and I

have to control it with my thoughts

habitual tendency then you have the

birth of action and then you have a lot

of sorrow lamentation pain grief and

despair and that's the cause of this

whole mass of suffering so when you let

go of that craving the feeling is gonna

all rise it's unpleasant mental or

physical it doesn't matter it's an

unpleasant feeling if you can see that

feeling or rise and relax right then

none of these other links will arrive

and you bring that pure mind back to

your object of meditation and that's how

you develop having this amazing

contentment even though there's a lot of

pain and anxiety and suffering that

painful feeling can bring or not

depending on your perspective

of this the first link are the first

whether they fold path well the first

wisdom

the first factor I couldn't could you

pull the word up and see it happens to

me too

the first factor in the old tab they

call it right view but I don't like that

translation for one thing right is the

word that lets you think either

everything is right or it's wrong

everything is black and white and it's

not well I used the word harmonious and

that seems to do it and I called it

harmonious perspective harmony with your

perspective harmonious perspective is

always seeing everything as an

impersonal process not taking it

personal when you don't take something

first and it means that there is no

craving at that moment your mind is pure

you're seeing things the way it really

is

this is what I was talking about a few

days ago when I was talking about if you

have buttons to push and you have

attachments you don't have a harmonious

perspective when you have things that oh

they always say this and I always get

mad at them for saying this or doing

this when you have an impersonal

perspective it doesn't matter what they

say it doesn't matter what they do

because you're seeing the true nature of

it it's only this feeling and it isn't

even mine and it's easy to talk about

this stuff and sometimes it's real hard

to act that way but it takes the

conscious decision to let go of the

attachments and habitual tendencies

takes practice to let go of the visual

tendencies what you're doing right now

is starting to develop excuse me some

good habits and good habits are always

seeing things and personally seeing

things the way they really are letting

go of a lot of your conceptual ideas and

opinions and thoughts about the way

things are supposed to be and seeing

just as part of the process yeah

when I say I forgive myself for not

understanding yes is that what you're

talking about

you're starting to let go of that tight

attachment of I am that that's what

forgiveness does it starts changing your

perspective from the personal

perspective to the impersonal

perspective the impersonal perspective

is well there's dislike there that's not

who cares never mind it's very easy to

let that deep but when you get involved

with it that means you're taking it

personal every time you have repeat

thoughts guess whose attack who's

attached who likes or dislikes whatever

it is that arose I who's causing

themself pain by being attached to that

is that other person causing my pain no

nobody can cause you pain it depends on

your perspective and you have this idea

you say well somebody can cause me

physical pain but there can be sensation

without it being painful

here's a story from the Jataka tales to

give you an example the Bodhisattva was

about a year and a half old he was his

father was the king his mother was the

queen and his mother really loved it she

was always playing with him and having

fun with him and bouncing him around and

doing all of those motherly things and

one day the Queen walked into the room

and said something the King walked into

the room while the Queen was playing

with the bodhisattva and he said

something to the Queen and the Queen

wasn't paying attention to him and the

King started to get jealous and he

started thinking you know she loves that

little boy so much that when he gets to

be a little bit older they're going to

try to take this kingdom away from me

and I'm not gonna let that happen so he

called the execution and he perhaps the

the Bodhisattva out of the Queen's hands

hands him to the executioner and he says

I want you to cut his hands off so in

the Bodhisattvas mind he saw that he had

a real opportunity to practice his

equanimity and his loving-kindness so

the executioner cut his hands off the

Bodhisattva didn't even cry

the Bodhisattva was focusing on

loving-kindness now he had four kinds of

individuals he had himself someone he

loved very much

his mother somebody he was neutral to

the executioner an enemy his father he

was sending loving kindness to himself

his mother the executioner and the enemy

his father and so he was focused on

loving kindness rather than on the

sensation of having his hands cut off

the King saw that the Bodhisattva wasn't

crying and it made it mad

so he said okay cut off his feet sorry

to cut off his feet still the

Bodhisattva wasn't crying mother was

crying very profusely little hands they

put him in her lap and the feet they put

him in her lap and she was heartbroken

and the King was really angry no and he

said oh just cut off his head so they

didn't cut off his head he was reborn in

a heavenly realm why because he didn't

entertain even one thought moment of

dissatisfaction of anger of dislike of

the sensations when they arose

what happened after that was his the

Queen died of a broken heart and she was

reborn in a heavenly realm with the

Bodhisattva and the King had a heart

attack - and he was reborn in a hell bro

the executioner because he was neutral

to all of this still went on living

so when you say yeah this other person

can can cause me pain what is pain pain

is a concept just like automobile is a

concept and we go out and look at look

at the nota mobile show me where it is

where is the automobile is it the

headlights is it the wheels

is it the motor is it the steering wheel

where is the automobile the automobile

is made up of a lot of different parts

put together to make this concept pain

is the same thing it's an unpleasant

feeling it's a sensation and it's made

up of a lot of different parts of our

attachments to it now I've been talking

to you about sitting and having a

painful feeling arise and what do you do

with a painful feeling first you let go

of the thoughts about it and relax then

you notice that tight mental fist

wrapped around that sensation and you

let that tight man

fists go you know allow the sensation to

be there even though it can be very

intense the truth is when a painful

sensation arises it is there that's the

truth you can't fight with the truth you

can't control the truth you can't make

the truth be anything other than it is

if you do then you're fighting with the

truth and you're not seeing it as it

actually is you need to allow the space

for that truth to be now I say pain but

it can be hindrance any kind of

distraction this is why you can't use

the loving-kindness as a stick to beat

the sensation away or beat the problem

away loving-kindness is actually loving

acceptance of what arises in the present

moment it's the acceptance yes it's

there allow it to be there relax into it

smile come back to your object of

meditation

when they were drilling on my tooth when

the dentist was drilling on my tooth

without any painkiller there was

sensation and that sensation was very

big and very intense and it was okay for

it to be there

it had to be okay because the truth was

it was really there you see if that

turned into pain that means that my mind

grabbed on to it and said this is mine I

don't like it I wanted to stop I can't

stand this

it turns the sensation into an emergency

now if I would have allowed that there

if I would have allowed my mind to grab

on to the pain and started pulling away

and not liking it I could never have

given me a root canal I'd made him stop

no it hurts too bad can't do it rather

or not have a tooth and do that but when

it turned it into a sensation and

allowed the space for that sensation to

be without resistance without the want

to control it without the want to make

it anything other than it was by

accepting it as it truly is it went from

an emergency to just a sensation and

then sometimes that sensation would be

so strong and it make me drunk and then

all of my muscles would tighten up and

my mind would going whoa that was really

tough I didn't like that one then I

started recognizing and letting go of

that thoughts started relaxing my body

couldn't smile but I was smiling and I

was wishing him well and he liked that

feeling so well that he did it real slow

[Laughter]

I'm sure he spent longer than was

necessary just I'm sure he did a good

job and I appreciate that but it would

have been better if a very good so we

think in concepts as we get to the point

of thinking about and starting to

analyze them this is what the

psychologists do they analyze and

overanalyze and overanalyze forgetting

that there's a process or never

recognizing that there's a real process

that is happening they get into their

overanalyzing taking you further and

further away from the actual experience

of what's happening right now when I'm

depressed or when I'm angry or when I'm

sad when I'm frustrated when I have

anxiety what is all of this stuff the

psychologists don't go deep enough to

see that there is this problem a painful

feeling arising tension and tightness

coming

then all the thoughts and opinions and

concepts and ideas and the strong

identification with them and the

habitual tendency they're trying to

solve a problem without going to the

root of the problem and sometimes they

could it could work remover but to

actually get rid of this kind of

distraction this kind of pain this kind

of depression it only works when you

truly understand how the process works

and the only way you can really do that

you can listen to me say this all day

but until you actually start looking for

yourself how this process works

you're not going to truly understand it

this is the knowledge and vision that

the Buddha was talking about knowing and

see how do I know what I know it's real

because I saw it that way and I didn't

see it just once I saw it a whole bunch

of times is there any doubt that this is

the way it works no not when you see it

that way

okay so now we go through all of those

then we get to the five aggregates I'm

not sure I will tonight a maka bites

contemplating mind objects as mind

objects in terms of the five aggregates

affected by clinging ever gets affected

by theme what does that mean when

aggregates are affected by clinging it

means that are affected by your thoughts

opinions ideas and craving

identification the aggregates can arise

and not be affected by craving and

clinging

this is why I kind of object to some of

the translators when when they save the

clinging aggregates because that is kind

of misleading it's taking you away from

the actual experience of what an

aggregate affected by clinging means and

it's never just affected by clinging

it's affected by craving and clinging

and there are some people that they'll

say well craving and clinging is

grasping and try to make it into one

thought or one idea and there's they're

two separate ones

what is the difference craving is always

the tension and tightness and the I like

it I don't like it mine clinging is all

of your opinions concepts ideas and

strong identification with that now what

an interesting thing is an awful lot of

teachers don't give you very good

definitions of things for example she

asked fairly big monk what's mindfulness

mean and he said it means to be mindful

but you can't so I was driving the car

and I went eat nope Despero give me

another word so what is poignant

most people say well clinging means only

not it means cleaning yes see yourself

as actor acting but it means a stage to

make the whole thing really really and

so if you have a stage behind that is

what I do

yes any concept I give a stage all right

that's the thesaurus instead of a

dictionary the dictionary gives the

meaning but the thesaurus gives you the

other words that are those names their

words so you can find another word this

one has something to do it's the inner

sensitivity you have and how much

integrated is mindfulness or this thing

is in us so that it is also more if

you're born your mate has it I use that

word to prove sense like that helps very

much

oh yeah what I'm trying to do is give

you definitions so that they it's really

clear what we're talking them so could

you repeat these definition upside

that pain that's raid members that

tension from one thing and my attention

this country's really is the attention

they two separate thing it my name's

attention there's one thing one thing

mine can't move right mind just observes

but mines attention will go from this

observation to there okay you're on your

object to meditation and distracted

Minds attention moved to that

distraction our sharpening of

mindfulness gets us to see this as it

starts to happen this is a memory

include a very good conciliation is it

it comes from sake the rightfulness that

means empty - and this one's for in life

we know a lot about full minds it's hard

to find another word I have I have five

two sources and we're

my cabin and I'm continually looking up

one word and going to another and going

from that word to what it says here and

going this and and I spend a lot of time

trying to find the precise worth that

simple to understand

as it can be with the attention everyone

the difficulty with equanimity is that

we try and find some kind of for a way

of defining what that is when it is an

experience that that takes place yeah

and it's and it's not one that's very

common and so you don't have a lot

languaging languaging for that kind of

description but once you become familiar

with what it is you become very it

becomes very pleasant and and you can

relate to it much easier and it's still

hard to describe yeah so we just stay

with the word and I use the word balance

because that's what's really happening

with your mind your mind is is not

wobbling anymore right your mind just

it's imperfect okay getting back to the

five aggregates and how does a monk by

contemplating mind objects as mind

objects in terms of the five aggregates

affected by cleaning affected by craving

and cleaning here a monk understands

such his material form such its origin

such as disappearance what did I say

what did I just tell you I told you the

first three links or the first three

parts of the Four Noble Truths there is

material form such as origin such as

disappearance and I could add in this

and when you practice the six hours

that's the fourth noble truth

that's the way

okay such as feeling such its origin

such as disappearance such as perception

such as origin such as disappearance

such are the formation such their origin

such their disappearance such as

consciousness such its origin such as

disappearance so this is all it says

about the five aggregates it's being

able to recognize when they arise

they don't always arise in same order

they can arise at different times

perception is your memory is stored

but it's also where the start of

concepts are right now I say that

because perception the part of your mind

that has perception is the part of your

mind that names things and that's the

start of concept the part of your mind

that recognizes things is the part that

names it it gives it a name you look at

that you say a pillow you look at that

music and all of those are concepts yeah

this is where the concepts well that's

that's kind of a combination of

aggregate specifications just not just

the perception perception themes

oh this is a bad and that means this and

then oh I remember this is about that

we memories it has memory attached to it

because when you look at that and your

mind says that's a pillow yes why is

that a pillow because it's a little

pillow from your memory we wouldn't say

that the door rats how I get in there or

whatever

we can't function in the Material Plane

without having the concept that's

perception it's the name of the thing we

wouldn't know how to describe it

afterwards if any parameters like

memories to come out so that's the

perception right the memory together yes

haha like you said formation you're not

mental formation so a lot of time I

heard they said mental formation so in

this way you think it's more than mental

the feeling the perception the

formations and the consciousness are all

mental mm-hmm body is visible this is

the mentality and materiality came up

front chambers out the vent as you can

be in mentality you have these

aggregates but the thing is they don't

have to be affected by craving and

cleanliness and that's just the

description of an RFI he has five

aggregates but there is no affected by

craving anything okay now we come to the

six bases again mom's a monk abides

contemplating mind objects as mind

objects in terms of the six internal and

external bases here a monk understands

the eye he understands forms he

understands the fetter that arises

dependent on both what better arises

depended on both

craving actually you can say craving in

and craving and ignorance because it's a

fetter the ignorance is not seeing

things through the eyes of the Four

Noble Truths so it could be crazy and

Ingrid

he also understand how there comes to be

the arising of the arisen fetter how

does that come to be six arms no no

listen listen how there comes to be the

arising of the un-- arisen fetter oh how

does it on excuse me that's how you gain

precious rights it's because of

dependent origination right all of those

links and how there comes to be the

abandoning that's what I was doing it

you're handling of the arisen fitter you

gotta say cars and how there comes to be

the future not arising of the abandoned

fetter not identify he understands the

Erie understand sound he understands the

knows he understands odor he understands

the tongue he understands flavors

he understands the body he understands

tangibles he understands mind he

understands mind objects and he under

understands the fetter that arises

dependent on both okay

he also under it understands uh-huh

how there comes to be the arising of the

inner ISM Federer and how there comes to

be the abandoning of the arisen fetter

and how there comes to be the future non

arising of the abandoned fitter in this

way abides concentrating mind objects as

mind objects internally externally and

both internally and externally and he

abides independent not clinging to

anything in the world that is how a monk

abides contemplating mind objects as

mind objects in terms of the six

internal and external basis now we get

to a good level seven enlightenment

factors and how does a monk abide

concentrating mind objects as mind

objects in terms of the seven

enlightenment factors here there being

the mindfulness enlightenment factor in

him he understands there is the

mindfulness enlightenment factor in me

or there being no mindfulness

enlightenment factor in him he

understands there's no mindfulness

enlightenment factor in me he also

understands how there comes to be the

arising of the arisen mindfulness

enlightenment factor

how does there come to being the arising

of the arisen mindfulness factor

sits down at a river this reinforced

mindfulness in front of them you bring

up your observation power by being

interested in what you're observing to

self-enlightenment I said that's the

acceptation investigation yeah but you

bring it up by being interested yeah

well they're all kind of interconnected

and that's in yeah oh yeah

all of these without interest is very

and that's what I wanted to add some

factors and not not have seven

enlightenment factors because all of the

enlightening factors in order for them

to come and stay there has to be

persistence and curiosity how does it

work yeah so that the curiosity causes

the interest to arise right okay

and how the arisen mindfulness factor

comes to fulfillment by development how

does it come to fulfillment by

development by using it over and over

[Music]

practice yeah

now when we get to the next

enlightenment factor it says the

investigation of States and I rather

prefer the the translation of

investigation of your experience that's

a little change but it's kind of a nice

one that makes it so you're

investigating how your experience arises

what happens first what happens after

that what happens after that is amazing

is it - peaceful oh yes we're getting

that good and it's more practical yeah

so you're continually using the

investigation how did your minds

attention go from your object of

meditation over to this distraction when

you have a hindrance and you let it go

and you relax and smile and come back

and you're with your object meditation

and you get pulled away it again as you

become familiar with the process you

start to look and investigate more

closely as to how you can watch the

arising so you can watch the arising and

then you can eventually let go of that

image completely then you have oh wow

that's how it works you see the

importance of the differences almost

everybody that I've read about the

hindrances they try to tell you to

suppress it to beat it away and your

enemy you got to fight with it and

really that's your teacher that's your

best teacher right can I ask you

question my practice so many times but

that's what I just said stay invisible

or not realising the arising I think I

have often experienced the motion or a

mental motion where the forms itself as

a concept it is before it becomes really

the real concept yeah but it is about

now understand more mental formation

it's forms itself out of whatever

mentality and then I know that desert so

before it arises I know yes therefore

yes and what you're doing as you go

deeper and keep little of the craving is

you're seeing this and finer and finer

and finer ways so you're seeing the

little at first you're saying it this

bait before it comes up and then you're

seeing it this big and then you're

seeing it yeah and it keeps getting

smaller and smaller but because of the

repetition and and your investigation

you start seeing and like looking

through a different lens and the

microscope you're seeing it more and

more plainly more and more clearly and

you're teaching yourself this process

today they say any connection to what

the abhidhamma says I don't moment about

it but I know they say the arising of

the concept of thought has 17 moments I

have some real problems with that yeah I

know I need it but it can't be so but it

is sometimes feeling like it has some

relevancy to that when I feel this kind

of turning turning turning in as a

mental ability motion and then there is

just a concept there it arises out of

mentality not being recognized so it is

under way sometimes

almost physically I mean seven not

sensing but it's it's an it that like

the experience should look at it to look

at it from the angle of abhidhamma at

this point is like going in to look at

all the leaves on the forest floor and

he's trying to just give you the leaves

in your hand that you need it's like an

electronic microscope to do it that way

the 17 parts of you don't ever do

because we're dependent origination

you're able to see this process but you

don't need to divide it up into seven

drawing a moments and these moments and

those well and the seeing of the process

is seeing the dependent origination and

finer and finer detail you know we don't

have to go that deeply to see 17 parts

of one event before it is arising can we

prevent it because a sense it okay

like this kind of curling itself out of

nothing and then I see it's a concept

that is kind of mental

let me try this way hopefully when you

get into the realm of nothingness your

might become so subtle yeah and so

amazingly clear that you start to see

how craving arises and by how the little

light will appear and you're looking for

what happens before that light appears

and when you see that you will see

craving at it's very beginning and when

you're able to relax into that then your

mind is really really still useful and

that's how you get into the the next

realm of the neither perception nor

non-perception but to divide that into

17 different parts you don't you don't

wanna be named on it before it is kind

of Jenny it's and as a sort I see yeah

yeah but it's still it's still the

process of dependent origination that

that actually occurs them yeah and peace

is that crazy yep there's a penance in

creepy gave me rinse them creating

always

[Music]

okay

so the investigation becomes finer and

finer as you go along now when you get

sloth and torpor and you start to

investigate how it arises

I think somebody told me one day they

saw that there was tension and tightness

in that there was this contraction this

pastie kind of feeling that's a great

insight yeah

it's truly wonderful to be able to see

that that closely and when you take the

time to investigate like that it

naturally pulls up your energy and when

you have your energy pulled up guess

what goes away Dorper a lot of people

misunderstand torpor torpor is that

double right it's not the sharp alert

mind it's the dull mind it's like

looking through fog

now would you want to overcome the this

loss of torpor you need to use your

mindfulness we need to use your

investigation and that leads to your

picking up of your energy that's the

first three links of the enlightenment

factors when you have restlessness then

you go to the last three links of the

enlightenment factors and that is

tranquility and collectiveness and

equanimity and the way to attain that is

the balancing factor I have the

Enlightenment factors the balancing

factor is joy

effort is part of energy joy is the mind

that allows you to be alert right and

very very clear the enlightenment factor

of joy is the all-pervading joy it's

different than the other kinds of joy

that I've described before because it

doesn't have that excitement in it it's

like a real strong satisfaction yeah

that's it and your mind is bright and

alert a little bit of gratification in

that yeah so the Enlightenment Factory

mindfulness investigation of experience

energy joy tranquility collectiveness

equanimity when you have those in

balance you will be

easy right piece of cake you have to be

a perfect balance and you get to that

perfect balance by development by using

the factors and knowing what they are

and how to use them I've been telling

people they've been coming for the

interviews and they say if my mind is

really restless I don't feel like

sitting down and going through this the

only way you're overcoming the

restlessness is by not moving a muscle

don't move your body at all and when

you're radiating loving kindness to your

friend the wish you make is may you be

tranquil and calm and feel that feeling

put that feeling in your heart surround

your friend with that feeling and

radiate that feeling to your friend that

will be and that'll stop that scattered

mind that distracted mind and you'll

become very calm and peaceful and that

helps to get rid of that mind that's

always distracted going outside thinking

this thinking that okay

collected yeah collectors mine is a vine

that's very composed a mining that's

still not jumping around anywhere now

they use the word here the in this

translation concentration but I don't

use the word concentration very often

because the word concentration in this

country is misunderstood

it means extreme one pointedness and

that's not it it's a mind that's

composed very still very quiet but still

alert one point in mine is just stuck on

one thing so the concentration isn't

that the composed mind is a kind of

concentrated mind but because of that

word concentration I stay away from you

can't use a word alert dose so kind of

extra well that's very ill dirt and it's

because of all the other factors that

are there too unified yeah but you still

have to give it you you still have to

give it some other definition outside of

that it's not a one word definition but

composed is collected is its yeah it's

kind of more all-encompassing and it

gets closer to the field of it because

your mind is composed your mind is alert

your mind is still

[Laughter]

I'm the only monk I know that has so

many resources and spends time with them

he tries to convince other monks that

their Dhamma bucks and they really

aren't on the books because you can't

work with the Dhamma unless you have the

dictionaries and the stories I hear all

the time because of this kind of thing

what's the value of somebody but that's

a word that was made up by the Buddha

there were honored for absorption and

deep concentration but he chose not to

use those words he made up this word to

describe collect and after he died when

the Brahman started to take on the robes

without knowing what the Buddha's

teachings worth

they started blocking definitions to

match the Hindu way of looking at things

Raman way of looking at things that's

why it's a word yes the origin probably

person is that empty the sambar is

tranquil

d is wisdom there are other translators

that will argue with me up one side and

down the other on that one thing that's

really close to it it's like the word

ducat everybody knows what dukkha is

right do is a negative yes no and cop

comes from the base word copy which is

patience so do cop means no patience and

I've had fights with other translators

about that word but that's how it goes I

mean everybody is trying to do the best

they can

this is the way this is done patience

another speech ok now we go to a very

interesting aspect of the four

foundations of mindfulness and that is

the Four Noble Truths

and how does a monk abide contemplate

contemplating mind-objects is mind

objects in terms of the Four Noble

Truths here a monk understands as it

actually is

this is suffering he understands as it

actually is this is the origin of

suffering each one of the links of

dependent origination has the Four Noble

Truths in it we have let's say death

that's the suffering part you have an

origin of death what's the origin of

death

what's the cessation of death what's the

way to the cessation of death and the

way is the Noble Eightfold Path which is

basically the six artists mindfulness

and perspective okay we're coming to the

conclusion well if anyone should develop

these four foundations of mindfulness in

such a way for seven years one of two

fruits can be expected for him either

final knowledge here in now in other

words he becomes a Nara hot or if there

is a trace of cleaning left non return

should be at the third stage of

enlightenment

that's an odd egami let alone seven

years monk if anyone should develop

these four foundations of mindfulness in

such a way for six five four three two

one year one of two fruits can be

expected for him either final knowledge

here in now or if there's a trace of

clinging left not returning that alone

one year monks if anyone should develop

these four foundations of mindfulness in

such a way for seven months six five

four three two one half a month one of

two fruits can be expected for him

either final knowledge here in now or if

there's a trace of clinging left not

returned let alone half a month if

anyone should develop these four

foundations of mindfulness etc ways for

seven days this is day night date for so

you've got three days

[Laughter]

one of two fruits can be expected

your final knowledge here and now or if

there's a trace of flinging left not a

turn so it was with reference to this

that it was said monks this is a direct

path for the purification of being for

the surmounting of sorrow and

lamentation for the disappearance of

pain and grief for the attainment of the

true way for the realization of Nirvana

namely the four foundations of

mindfulness that is what the Blessed One

said the most were satisfied and

delighted in the Blessed sure Samaritan

see nectar

[Laughter]

okay

now we're going to be coming into what

bigger booty calls it the contemplation

of feeling which is observation of

feeling one of the things that so many

people get mixed up with is they hear

feeling as feelings

meaning emotional feelings and this is

not that feeling is pleasant feeling is

unpleasant feeling is neutral and that's

all of these emotion happens with the

painting and great and clean habitual

tendency okay and how monks does a monk

abide contemplating feeling as doing and

here he has feelings as feelings here

when feeling a pleasant feeling a monk

understands I feel a pleasant feeling

when feeling a painful feeling he

understands I feel a painful feeling

when feeling and neither painful an hour

Pleasant feeling he understands I feel

uh neither painful nor cousin feelings

when feeling a pleasantly worldly

feeling he understands I feel a pleasant

worldly feeling what is a pleasant

worldly feeling

[Laughter]

Leslee feeling with one of the sense

doors that one of the centers that's

right when feeling an unworldly pleasant

feeling he understands I feel an

unworldly pleasant feeling what is an

unworldly pleasant feeling it's a

feeling that you have in the journals

the strongest of which is equanimity

that's a strongest feeling that you can

have it's unworldly when feeling a

worldly painful feeling he understands I

feel a worldly painful feeling what is

the worldly painful feeling stubbing

your toe it's an unpleasant feeling at

one of the sense doors

that's a worldly unpleasant feeling he

understands I feel an unworldly painful

feeling what is an unworldly painful

feeling

you know John following us their job one

of the suitors said that grief on the

worldly grief is along these for

deliverance it's meditation pain what's

the difference between a regular pain

and a meditation pain meditation pain

goes away very quickly a real pain stays

with you this God couldn't show you that

when feeling a worldly neither painful

nor pleasant feeling he understands I

feel a worldly neither painful nor

Pleasant feeling what is a worldly

neither painful nor a pleasant feeling

indifference indifference tasteless rats

hmm face-to-face when your now it's

being different

yeah it doesn't mean I don't have

positive or negative Thank You you

always have a negative one is tasteless

I'll give you some tasteless Rights and

you'll see you can't have equanimity at

one of the stores and no its

indifference at the center's it's just

not paying attention when feeling an

unworldly neither painful nor pleasant

feeling he understands I feel an

unworldly neither painful nor pleasant

feeling what is an unworldly neither

painful nor pleasant feeling empty

in this way he abides contemplating

feeling this feeling internally he

abides contemplating feeling is feeling

externally petabytes contemplating

feeling us feeling both internally and

externally

he abides independent not clinging to

anything in the world that is how a monk

abides contemplating feeling is feeling

now we get into an interesting one and

that's the contemplation of mind and how

monks does a monk abide contemplating

mind as mind here a monk understands

mine affected by lust as mine affected

by lust mine unaffected by lust as mine

unaffected by lust he understands mine

affected by hate as mine affected by

hate and mine unaffected by hate as mine

unaffected

he understands mine affected by delusion

as mine affected by delusion and mine

unaffected by delusion as mine

unaffected by delusion he understands

contracted mind as contracted mine what

is a contracted mind okay he understands

a distracted mind as distracted mind

what is a distracted mind restlessness

he understands exalted mind as exalted

mind what is an exalted might mind that

sees the ROO pajamas the four lower jaws

he understands surpassed mind as

surpassed mine and unsurpassed mine as

unsurpassed mind what is a surpassed

the outer Rupa Jones the immaterial

drops okay so an unsurpassed mind is a

mind that experiences the coverage of

Java's new material dramas now when

you're practicing loving-kindness the

loving-kindness will take you to the

fourth drama as soon as you go beyond

that you lose all of the gross feelings

of the body you don't really feel the

body very much unless there's contact

meat and as you go deeper then you will

go into a feeling of expansion all

directions at the same time it's just

expanding out expanding out with without

any limits without any boundaries

calling the last for Janice yes well

these are these are the Aruba dramas

yeah so what happens is the feeling of

loving kindness changes to a feeling of

compassion this is a natural process of

going through the brahma vihara then

you'll go to you'll get to a place

that's even deeper and

tired of compassion changes again to the

feeling of joy in the in the suitors

they call mudita which is the Pali name

for this they call it sympathetic joy

and I've never much liked that I rather

just call it joy as you go deeper you'll

get to a place where or when when that

sympathetic joy arises then you'll start

seeing the individual consciousnesses

arises that's the way to rise and pass

away very quickly and it's like watching

a movie that the film is going too slow

and you're seeing a picture and then it

flashes away a picture and flashes away

a picture it flashes away now this

happens very quickly the reason that

you're able to see the individual

consciousnesses is not that your mind is

speeding up mind goes at the same speed

all the time your awareness becomes

keener and sharper so then you're able

to see these as you go deeper then the

feeling of loving kindness or the

feeling of joy excuse me will again

change to a feeling of strong equanimity

very strong balance of mine and mine is

not looking outside of itself anymore

and this is called the realm of

nothingness because mine is not looking

outside can't see

anything outside just looking at nothing

but there's something in nothing hmm and

you still you still have mental states

that arise in that you still have

balance strong equanimity still have the

Enlightenment factors there's all kinds

of things that you get to see while

you're in this particular state that I'm

not going to go into too much and the

last of the in material realm is called

neither perception nor non-perception

you experience this but because it's so

subtle it's like you didn't know while

you're in it it's like you're not seeing

anything at all but when you come out

and reflect on what you saw while you

were in that state there are still some

things that are rising and passing away

so these are called the surpassed your

surpassing all material things

getting into very very strong mental

awarenesses before I told you when you

first start out your mind flopping

around like this and when you get into

the first jhana then it's not flopping

quite as much in the second jhana it's

less in the third jhana it's less when

you get into the fourth jhana now your

mind's not moving very much at all but

it's vibrating okay and as you go to the

deeper jhanas the vibration becomes

finer and finer and finer until you

can't tell whether mind is

actually there or not that's neither

perception nor non-perception as you

continue on with the six R's and the

relaxing step you'll get to a place

where even that very fine vibration

that's there stops and that's called the

cessation of perception right after that

what you will experience when this is

satyr when the perception and feeling

arise again is you will be able to

experience very clearly the links of

dependent origination and how they arise

and how if one link doesn't arise the

next link will not arise right after

that that is such deep strong knowledge

and vision it's such a profound thing

that your mind slips into an

unconditioned State and this is probably

but this is the only way the abana

occurs through the direct knowledge of

seeing how dependent origination works

and tomorrow you get to hear a lot about

dependent origination okay

he understands the collective mind as a

collective mind and an uncollected mind

as an uncollected mind a mind that's

reflected is very still and your

mindfulness is very very short he

understands liberated mind as liberated

mine and unliberated mind as unliberated

mind what is a liberated mind yes

definitely for your planning but that's

not it's the mind that's free from

creating right now when you have a mind

that's free from crazy this is what the

Buddha called wisdoms I this is a mind

that's clear a mind that's bright online

that's very alert and pure you're seeing

everything as part of an impersonal

process you're just seeing it as things

arising and passing away

so the relaxed step in the six R's you

start to get more and more feel for how

truly important it is because you start

relaxing when you first start out and

your mind stops moving quite as much and

less and less and then the vibration

becomes less and less that occurs

because you're letting go of the craving

more and more on subtler and subtler

levels so this is the contemplation of

mind this has always been a shock for

people that are practicing straightly

possible when they find out that the

sati Fatimah suta is about the jhana

practice and experiencing the sati

putana the four foundations of

mindfulness while you are in each one of

the dramas you gain insights and they

sometimes they're really well I call

them oh wow the insights because you'll

have an insight and how something is and

you'll see it through the eyes of

dependent origination and you go wow

that's really something

foundations of I'm gonna read these two

things serenity and ensei occur and

everyone yoked evenly together so you

have the serenity practice not

reabsorption practice and insight so you

have Santa and Vipassana yoked together

yeah now if you have a cart that's being

pulled by two oxen and one of the oxen

is lazy what happens is you start going

in big circles

they have to pull evenly together and

that way you get to go in a straight

line okay now we get to the

contemplation of mind objects and the

first part of the contemplation of mine

objects is the hindrances and how does a

monk abide contemplating mind objects as

mind objects in terms of the five

hindrances here there being a sensual

desire in him among understands their

sensual desire in me or there being no

sensual desire and he understands there

no central desire in me and he also

understands how there comes to be the

arising of arisen sensual desire and how

there comes to be the abandoning of

arisen sensual desire and how there

comes to be the future not arising of

abandoned sensual desire understand

well let me see if I can explain it a

little bit how their comes to be the

abandoning of a risen sensual desire how

does that come to be missing the six are

yeah

by recognizing that your mind is

distracted by sensual desire letting

that sensual desire be by itself

relaxing the tightness caused by that

disturbance coming back to your smiling

and coming back to your object of

meditation and staying with your object

of meditation okay how there comes to be

the abandoning of arisen sensual desire

how there comes to be the future not a

rising of abandoned sensual desire

how does there come to be India there

comes to be the abandoning of arisen

sensual desire and how there comes to be

the future non arising of abandoned

sensual desire well so how does there

come to be the future non arising

thinking you stay on your

when your mindfulness is strong when

you're in a jhana your mindfulness is

strong when your mindfulness weakens for

whatever reason or gets distracted all

of a sudden you have a hindrance coming

up yeah now you have to work with that

when you stay with interest on your

object of meditation the hindrances will

not arise now they're being ill will

they're being sloth and torpor they're

being restlessness they're being doubt

he understands that it's there

and he understands when it's not there

he understands how there comes to be the

arising of unreason hindrance how there

comes to be the abandoning of arisen

hindrance and how there comes to be the

future not arising of abandoned

hindrance now you understand easy right

doesn't matter you know one of the one

of the Western diseases is penalizing

and it really doesn't matter what they

whether you recognize this as a

restlessness or doubt whatever it

happens to be it doesn't really matter

what matters is that you see it hmm

you let it be relaxed you smile and come

back to your object of meditation and

stay there has an enormous effect on our

psyche psychology oh yes I mean we

didn't need to do all the funny things

they do to have the psychiatrist giving

all these prescriptions yes yeah I mean

this is the most fantastic for me this

is a wonderment you're saying geez in my

eyes when I realized how simple it is

know not how easy it's not easy but any

simple I got what can be seen

but just looking at it what you got

there yeah it's true you just stay with

it so they don't tell you some little

until now of the customer will say when

they ask you why I'm always angry and I

do have to stop it and so on but you

still notice the anger

notice sustain it stay with your object

yeah and it will dissipate and we're

free of it yeah so it is transference to

that you say no from what you just did

it yeah that's really funny

is and you can go to psychiatrist or

psychologist and they will come up with

brand new words to describe all of these

things like depression and depression

and anger and sadness frustration

well whatever whatever we want to call

them they all work in exactly the same

way exact painful feeling arises there's

tension and tightness that comes in your

mind and body craving I like it I don't

like it mine with painful feeling I

don't like it then there's all of your

thoughts opinions concepts and ideas and

story about why you don't like it

and your habitual tendency comes up

right after that and then you fall into

the habit of trying to think you're

feeling away mm-hmm okay and the more or

less is fine yeah finding causes for it

well my mother bit my toe when I was

three years old that's why I don't like

this how ridiculous is that really but

when you start recognizing the

it doesn't matter whether it's physical

pain or mental pain it arises in the

same way always so the first thing you

do is you let go of your thinking about

it let go of your concepts let go of

your opinions and the story now you

relax now you bring up the wholesome it

smile and come to your object of

meditation now your hindrance is not

going to go away immediately let's face

it it's gonna stick around for a while

depending on how strong your attachment

to it is but every time you let go of

that craving you are purifying your mind

and that pure mind is wisdoms I why is

it wisdoms I because you're beginning to

see this as a process that's part of

dependent origination see how everything

starts to interconnect and it's like

we're leaving a very beautiful cloth and

all of this is interconnected and it all

works in the same way and there's a lot

of resistance with psychologists and

psychiatrists in particular saying no

that doesn't work like that it can't

work in the same way it's got to be more

complicated than that but it's not it's

simple taking care of it is work

there's no getting around them you have

to roll up your sleeves and really do it

every time you let go of a

it's you have immediate relief right

after that one of the Jonah's will

appear and you'll go with that JAMA for

a little while and then your mindfulness

slips and now you've got another

hindrance to work there but you're

starting to understand this as a process

and you're starting to see it more and

more clearly all of the time I gave a

talk in Oregon to at a college and it

was a college dedicated to healing arts

and that sort of thing

and David put it up on the website and

he did a little blurb about ten minutes

or something like that when I was

talking about what depression is and how

to get over it and a little while later

somebody from the psychiatrists saw it

and put it up on his website was shocked

we don't need drugs to take care of

sadness and depression you don't need

drugs for a DD you have to be able to

see what your mind is doing in the

present moment and let go of a feeling

is going to arise that's the truth

feelings will arise pleasant or painful

or neither painful nor pleasant always

after a feeling arises grieving arises

tension and tightness always after that

your concepts opinions stories and

thoughts about your big identification

with ya

this feeling is mine and I

have to control it with my thoughts

habitual tendency then you have the

birth of action and then you have a lot

of sorrow lamentation pain grief and

despair and that's the cause of this

whole mass of suffering so when you let

go of that craving the feeling is gonna

all rise it's unpleasant mental or

physical it doesn't matter it's an

unpleasant feeling if you can see that

feeling or rise and relax right then

none of these other links will arrive

and you bring that pure mind back to

your object of meditation and that's how

you develop having this amazing

contentment even though there's a lot of

pain and anxiety and suffering that

painful feeling can bring or not

depending on your perspective

of this the first link are the first

whether they fold path well the first

wisdom

the first factor I couldn't could you

pull the word up and see it happens to

me too

the first factor in the old tab they

call it right view but I don't like that

translation for one thing right is the

word that lets you think either

everything is right or it's wrong

everything is black and white and it's

not well I used the word harmonious and

that seems to do it and I called it

harmonious perspective harmony with your

perspective harmonious perspective is

always seeing everything as an

impersonal process not taking it

personal when you don't take something

first and it means that there is no

craving at that moment your mind is pure

you're seeing things the way it really

is

this is what I was talking about a few

days ago when I was talking about if you

have buttons to push and you have

attachments you don't have a harmonious

perspective when you have things that oh

they always say this and I always get

mad at them for saying this or doing

this when you have an impersonal

perspective it doesn't matter what they

say it doesn't matter what they do

because you're seeing the true nature of

it it's only this feeling and it isn't

even mine and it's easy to talk about

this stuff and sometimes it's real hard

to act that way but it takes the

conscious decision to let go of the

attachments and habitual tendencies

takes practice to let go of the visual

tendencies what you're doing right now

is starting to develop excuse me some

good habits and good habits are always

seeing things and personally seeing

things the way they really are letting

go of a lot of your conceptual ideas and

opinions and thoughts about the way

things are supposed to be and seeing

just as part of the process yeah

when I say I forgive myself for not

understanding yes is that what you're

talking about

you're starting to let go of that tight

attachment of I am that that's what

forgiveness does it starts changing your

perspective from the personal

perspective to the impersonal

perspective the impersonal perspective

is well there's dislike there that's not

who cares never mind it's very easy to

let that deep but when you get involved

with it that means you're taking it

personal every time you have repeat

thoughts guess whose attack who's

attached who likes or dislikes whatever

it is that arose I who's causing

themself pain by being attached to that

is that other person causing my pain no

nobody can cause you pain it depends on

your perspective and you have this idea

you say well somebody can cause me

physical pain but there can be sensation

without it being painful

here's a story from the Jataka tales to

give you an example the Bodhisattva was

about a year and a half old he was his

father was the king his mother was the

queen and his mother really loved it she

was always playing with him and having

fun with him and bouncing him around and

doing all of those motherly things and

one day the Queen walked into the room

and said something the King walked into

the room while the Queen was playing

with the bodhisattva and he said

something to the Queen and the Queen

wasn't paying attention to him and the

King started to get jealous and he

started thinking you know she loves that

little boy so much that when he gets to

be a little bit older they're going to

try to take this kingdom away from me

and I'm not gonna let that happen so he

called the execution and he perhaps the

the Bodhisattva out of the Queen's hands

hands him to the executioner and he says

I want you to cut his hands off so in

the Bodhisattvas mind he saw that he had

a real opportunity to practice his

equanimity and his loving-kindness so

the executioner cut his hands off the

Bodhisattva didn't even cry

the Bodhisattva was focusing on

loving-kindness now he had four kinds of

individuals he had himself someone he

loved very much

his mother somebody he was neutral to

the executioner an enemy his father he

was sending loving kindness to himself

his mother the executioner and the enemy

his father and so he was focused on

loving kindness rather than on the

sensation of having his hands cut off

the King saw that the Bodhisattva wasn't

crying and it made it mad

so he said okay cut off his feet sorry

to cut off his feet still the

Bodhisattva wasn't crying mother was

crying very profusely little hands they

put him in her lap and the feet they put

him in her lap and she was heartbroken

and the King was really angry no and he

said oh just cut off his head so they

didn't cut off his head he was reborn in

a heavenly realm why because he didn't

entertain even one thought moment of

dissatisfaction of anger of dislike of

the sensations when they arose

what happened after that was his the

Queen died of a broken heart and she was

reborn in a heavenly realm with the

Bodhisattva and the King had a heart

attack - and he was reborn in a hell bro

the executioner because he was neutral

to all of this still went on living

so when you say yeah this other person

can can cause me pain what is pain pain

is a concept just like automobile is a

concept and we go out and look at look

at the nota mobile show me where it is

where is the automobile is it the

headlights is it the wheels

is it the motor is it the steering wheel

where is the automobile the automobile

is made up of a lot of different parts

put together to make this concept pain

is the same thing it's an unpleasant

feeling it's a sensation and it's made

up of a lot of different parts of our

attachments to it now I've been talking

to you about sitting and having a

painful feeling arise and what do you do

with a painful feeling first you let go

of the thoughts about it and relax then

you notice that tight mental fist

wrapped around that sensation and you

let that tight man

fists go you know allow the sensation to

be there even though it can be very

intense the truth is when a painful

sensation arises it is there that's the

truth you can't fight with the truth you

can't control the truth you can't make

the truth be anything other than it is

if you do then you're fighting with the

truth and you're not seeing it as it

actually is you need to allow the space

for that truth to be now I say pain but

it can be hindrance any kind of

distraction this is why you can't use

the loving-kindness as a stick to beat

the sensation away or beat the problem

away loving-kindness is actually loving

acceptance of what arises in the present

moment it's the acceptance yes it's

there allow it to be there relax into it

smile come back to your object of

meditation

when they were drilling on my tooth when

the dentist was drilling on my tooth

without any painkiller there was

sensation and that sensation was very

big and very intense and it was okay for

it to be there

it had to be okay because the truth was

it was really there you see if that

turned into pain that means that my mind

grabbed on to it and said this is mine I

don't like it I wanted to stop I can't

stand this

it turns the sensation into an emergency

now if I would have allowed that there

if I would have allowed my mind to grab

on to the pain and started pulling away

and not liking it I could never have

given me a root canal I'd made him stop

no it hurts too bad can't do it rather

or not have a tooth and do that but when

it turned it into a sensation and

allowed the space for that sensation to

be without resistance without the want

to control it without the want to make

it anything other than it was by

accepting it as it truly is it went from

an emergency to just a sensation and

then sometimes that sensation would be

so strong and it make me drunk and then

all of my muscles would tighten up and

my mind would going whoa that was really

tough I didn't like that one then I

started recognizing and letting go of

that thoughts started relaxing my body

couldn't smile but I was smiling and I

was wishing him well and he liked that

feeling so well that he did it real slow

[Laughter]

I'm sure he spent longer than was

necessary just I'm sure he did a good

job and I appreciate that but it would

have been better if a very good so we

think in concepts as we get to the point

of thinking about and starting to

analyze them this is what the

psychologists do they analyze and

overanalyze and overanalyze forgetting

that there's a process or never

recognizing that there's a real process

that is happening they get into their

overanalyzing taking you further and

further away from the actual experience

of what's happening right now when I'm

depressed or when I'm angry or when I'm

sad when I'm frustrated when I have

anxiety what is all of this stuff the

psychologists don't go deep enough to

see that there is this problem a painful

feeling arising tension and tightness

coming

then all the thoughts and opinions and

concepts and ideas and the strong

identification with them and the

habitual tendency they're trying to

solve a problem without going to the

root of the problem and sometimes they

could it could work remover but to

actually get rid of this kind of

distraction this kind of pain this kind

of depression it only works when you

truly understand how the process works

and the only way you can really do that

you can listen to me say this all day

but until you actually start looking for

yourself how this process works

you're not going to truly understand it

this is the knowledge and vision that

the Buddha was talking about knowing and

see how do I know what I know it's real

because I saw it that way and I didn't

see it just once I saw it a whole bunch

of times is there any doubt that this is

the way it works no not when you see it

that way

okay so now we go through all of those

then we get to the five aggregates I'm

not sure I will tonight a maka bites

contemplating mind objects as mind

objects in terms of the five aggregates

affected by clinging ever gets affected

by theme what does that mean when

aggregates are affected by clinging it

means that are affected by your thoughts

opinions ideas and craving

identification the aggregates can arise

and not be affected by craving and

clinging

this is why I kind of object to some of

the translators when when they save the

clinging aggregates because that is kind

of misleading it's taking you away from

the actual experience of what an

aggregate affected by clinging means and

it's never just affected by clinging

it's affected by craving and clinging

and there are some people that they'll

say well craving and clinging is

grasping and try to make it into one

thought or one idea and there's they're

two separate ones

what is the difference craving is always

the tension and tightness and the I like

it I don't like it mine clinging is all

of your opinions concepts ideas and

strong identification with that now what

an interesting thing is an awful lot of

teachers don't give you very good

definitions of things for example she

asked fairly big monk what's mindfulness

mean and he said it means to be mindful

but you can't so I was driving the car

and I went eat nope Despero give me

another word so what is poignant

most people say well clinging means only

not it means cleaning yes see yourself

as actor acting but it means a stage to

make the whole thing really really and

so if you have a stage behind that is

what I do

yes any concept I give a stage all right

that's the thesaurus instead of a

dictionary the dictionary gives the

meaning but the thesaurus gives you the

other words that are those names their

words so you can find another word this

one has something to do it's the inner

sensitivity you have and how much

integrated is mindfulness or this thing

is in us so that it is also more if

you're born your mate has it I use that

word to prove sense like that helps very

much

oh yeah what I'm trying to do is give

you definitions so that they it's really

clear what we're talking them so could

you repeat these definition upside

that pain that's raid members that

tension from one thing and my attention

this country's really is the attention

they two separate thing it my name's

attention there's one thing one thing

mine can't move right mind just observes

but mines attention will go from this

observation to there okay you're on your

object to meditation and distracted

Minds attention moved to that

distraction our sharpening of

mindfulness gets us to see this as it

starts to happen this is a memory

include a very good conciliation is it

it comes from sake the rightfulness that

means empty - and this one's for in life

we know a lot about full minds it's hard

to find another word I have I have five

two sources and we're

my cabin and I'm continually looking up

one word and going to another and going

from that word to what it says here and

going this and and I spend a lot of time

trying to find the precise worth that

simple to understand

as it can be with the attention everyone

the difficulty with equanimity is that

we try and find some kind of for a way

of defining what that is when it is an

experience that that takes place yeah

and it's and it's not one that's very

common and so you don't have a lot

languaging languaging for that kind of

description but once you become familiar

with what it is you become very it

becomes very pleasant and and you can

relate to it much easier and it's still

hard to describe yeah so we just stay

with the word and I use the word balance

because that's what's really happening

with your mind your mind is is not

wobbling anymore right your mind just

it's imperfect okay getting back to the

five aggregates and how does a monk by

contemplating mind objects as mind

objects in terms of the five aggregates

affected by cleaning affected by craving

and cleaning here a monk understands

such his material form such its origin

such as disappearance what did I say

what did I just tell you I told you the

first three links or the first three

parts of the Four Noble Truths there is

material form such as origin such as

disappearance and I could add in this

and when you practice the six hours

that's the fourth noble truth

that's the way

okay such as feeling such its origin

such as disappearance such as perception

such as origin such as disappearance

such are the formation such their origin

such their disappearance such as

consciousness such its origin such as

disappearance so this is all it says

about the five aggregates it's being

able to recognize when they arise

they don't always arise in same order

they can arise at different times

perception is your memory is stored

but it's also where the start of

concepts are right now I say that

because perception the part of your mind

that has perception is the part of your

mind that names things and that's the

start of concept the part of your mind

that recognizes things is the part that

names it it gives it a name you look at

that you say a pillow you look at that

music and all of those are concepts yeah

this is where the concepts well that's

that's kind of a combination of

aggregate specifications just not just

the perception perception themes

oh this is a bad and that means this and

then oh I remember this is about that

we memories it has memory attached to it

because when you look at that and your

mind says that's a pillow yes why is

that a pillow because it's a little

pillow from your memory we wouldn't say

that the door rats how I get in there or

whatever

we can't function in the Material Plane

without having the concept that's

perception it's the name of the thing we

wouldn't know how to describe it

afterwards if any parameters like

memories to come out so that's the

perception right the memory together yes

haha like you said formation you're not

mental formation so a lot of time I

heard they said mental formation so in

this way you think it's more than mental

the feeling the perception the

formations and the consciousness are all

mental mm-hmm body is visible this is

the mentality and materiality came up

front chambers out the vent as you can

be in mentality you have these

aggregates but the thing is they don't

have to be affected by craving and

cleanliness and that's just the

description of an RFI he has five

aggregates but there is no affected by

craving anything okay now we come to the

six bases again mom's a monk abides

contemplating mind objects as mind

objects in terms of the six internal and

external bases here a monk understands

the eye he understands forms he

understands the fetter that arises

dependent on both what better arises

depended on both

craving actually you can say craving in

and craving and ignorance because it's a

fetter the ignorance is not seeing

things through the eyes of the Four

Noble Truths so it could be crazy and

Ingrid

he also understand how there comes to be

the arising of the arisen fetter how

does that come to be six arms no no

listen listen how there comes to be the

arising of the un-- arisen fetter oh how

does it on excuse me that's how you gain

precious rights it's because of

dependent origination right all of those

links and how there comes to be the

abandoning that's what I was doing it

you're handling of the arisen fitter you

gotta say cars and how there comes to be

the future not arising of the abandoned

fetter not identify he understands the

Erie understand sound he understands the

knows he understands odor he understands

the tongue he understands flavors

he understands the body he understands

tangibles he understands mind he

understands mind objects and he under

understands the fetter that arises

dependent on both okay

he also under it understands uh-huh

how there comes to be the arising of the

inner ISM Federer and how there comes to

be the abandoning of the arisen fetter

and how there comes to be the future non

arising of the abandoned fitter in this

way abides concentrating mind objects as

mind objects internally externally and

both internally and externally and he

abides independent not clinging to

anything in the world that is how a monk

abides contemplating mind objects as

mind objects in terms of the six

internal and external basis now we get

to a good level seven enlightenment

factors and how does a monk abide

concentrating mind objects as mind

objects in terms of the seven

enlightenment factors here there being

the mindfulness enlightenment factor in

him he understands there is the

mindfulness enlightenment factor in me

or there being no mindfulness

enlightenment factor in him he

understands there's no mindfulness

enlightenment factor in me he also

understands how there comes to be the

arising of the arisen mindfulness

enlightenment factor

how does there come to being the arising

of the arisen mindfulness factor

sits down at a river this reinforced

mindfulness in front of them you bring

up your observation power by being

interested in what you're observing to

self-enlightenment I said that's the

acceptation investigation yeah but you

bring it up by being interested yeah

well they're all kind of interconnected

and that's in yeah oh yeah

all of these without interest is very

and that's what I wanted to add some

factors and not not have seven

enlightenment factors because all of the

enlightening factors in order for them

to come and stay there has to be

persistence and curiosity how does it

work yeah so that the curiosity causes

the interest to arise right okay

and how the arisen mindfulness factor

comes to fulfillment by development how

does it come to fulfillment by

development by using it over and over

[Music]

practice yeah

now when we get to the next

enlightenment factor it says the

investigation of States and I rather

prefer the the translation of

investigation of your experience that's

a little change but it's kind of a nice

one that makes it so you're

investigating how your experience arises

what happens first what happens after

that what happens after that is amazing

is it - peaceful oh yes we're getting

that good and it's more practical yeah

so you're continually using the

investigation how did your minds

attention go from your object of

meditation over to this distraction when

you have a hindrance and you let it go

and you relax and smile and come back

and you're with your object meditation

and you get pulled away it again as you

become familiar with the process you

start to look and investigate more

closely as to how you can watch the

arising so you can watch the arising and

then you can eventually let go of that

image completely then you have oh wow

that's how it works you see the

importance of the differences almost

everybody that I've read about the

hindrances they try to tell you to

suppress it to beat it away and your

enemy you got to fight with it and

really that's your teacher that's your

best teacher right can I ask you

question my practice so many times but

that's what I just said stay invisible

or not realising the arising I think I

have often experienced the motion or a

mental motion where the forms itself as

a concept it is before it becomes really

the real concept yeah but it is about

now understand more mental formation

it's forms itself out of whatever

mentality and then I know that desert so

before it arises I know yes therefore

yes and what you're doing as you go

deeper and keep little of the craving is

you're seeing this and finer and finer

and finer ways so you're seeing the

little at first you're saying it this

bait before it comes up and then you're

seeing it this big and then you're

seeing it yeah and it keeps getting

smaller and smaller but because of the

repetition and and your investigation

you start seeing and like looking

through a different lens and the

microscope you're seeing it more and

more plainly more and more clearly and

you're teaching yourself this process

today they say any connection to what

the abhidhamma says I don't moment about

it but I know they say the arising of

the concept of thought has 17 moments I

have some real problems with that yeah I

know I need it but it can't be so but it

is sometimes feeling like it has some

relevancy to that when I feel this kind

of turning turning turning in as a

mental ability motion and then there is

just a concept there it arises out of

mentality not being recognized so it is

under way sometimes

almost physically I mean seven not

sensing but it's it's an it that like

the experience should look at it to look

at it from the angle of abhidhamma at

this point is like going in to look at

all the leaves on the forest floor and

he's trying to just give you the leaves

in your hand that you need it's like an

electronic microscope to do it that way

the 17 parts of you don't ever do

because we're dependent origination

you're able to see this process but you

don't need to divide it up into seven

drawing a moments and these moments and

those well and the seeing of the process

is seeing the dependent origination and

finer and finer detail you know we don't

have to go that deeply to see 17 parts

of one event before it is arising can we

prevent it because a sense it okay

like this kind of curling itself out of

nothing and then I see it's a concept

that is kind of mental

let me try this way hopefully when you

get into the realm of nothingness your

might become so subtle yeah and so

amazingly clear that you start to see

how craving arises and by how the little

light will appear and you're looking for

what happens before that light appears

and when you see that you will see

craving at it's very beginning and when

you're able to relax into that then your

mind is really really still useful and

that's how you get into the the next

realm of the neither perception nor

non-perception but to divide that into

17 different parts you don't you don't

wanna be named on it before it is kind

of Jenny it's and as a sort I see yeah

yeah but it's still it's still the

process of dependent origination that

that actually occurs them yeah and peace

is that crazy yep there's a penance in

creepy gave me rinse them creating

always

[Music]

okay

so the investigation becomes finer and

finer as you go along now when you get

sloth and torpor and you start to

investigate how it arises

I think somebody told me one day they

saw that there was tension and tightness

in that there was this contraction this

pastie kind of feeling that's a great

insight yeah

it's truly wonderful to be able to see

that that closely and when you take the

time to investigate like that it

naturally pulls up your energy and when

you have your energy pulled up guess

what goes away Dorper a lot of people

misunderstand torpor torpor is that

double right it's not the sharp alert

mind it's the dull mind it's like

looking through fog

now would you want to overcome the this

loss of torpor you need to use your

mindfulness we need to use your

investigation and that leads to your

picking up of your energy that's the

first three links of the enlightenment

factors when you have restlessness then

you go to the last three links of the

enlightenment factors and that is

tranquility and collectiveness and

equanimity and the way to attain that is

the balancing factor I have the

Enlightenment factors the balancing

factor is joy

effort is part of energy joy is the mind

that allows you to be alert right and

very very clear the enlightenment factor

of joy is the all-pervading joy it's

different than the other kinds of joy

that I've described before because it

doesn't have that excitement in it it's

like a real strong satisfaction yeah

that's it and your mind is bright and

alert a little bit of gratification in

that yeah so the Enlightenment Factory

mindfulness investigation of experience

energy joy tranquility collectiveness

equanimity when you have those in

balance you will be

easy right piece of cake you have to be

a perfect balance and you get to that

perfect balance by development by using

the factors and knowing what they are

and how to use them I've been telling

people they've been coming for the

interviews and they say if my mind is

really restless I don't feel like

sitting down and going through this the

only way you're overcoming the

restlessness is by not moving a muscle

don't move your body at all and when

you're radiating loving kindness to your

friend the wish you make is may you be

tranquil and calm and feel that feeling

put that feeling in your heart surround

your friend with that feeling and

radiate that feeling to your friend that

will be and that'll stop that scattered

mind that distracted mind and you'll

become very calm and peaceful and that

helps to get rid of that mind that's

always distracted going outside thinking

this thinking that okay

collected yeah collectors mine is a vine

that's very composed a mining that's

still not jumping around anywhere now

they use the word here the in this

translation concentration but I don't

use the word concentration very often

because the word concentration in this

country is misunderstood

it means extreme one pointedness and

that's not it it's a mind that's

composed very still very quiet but still

alert one point in mine is just stuck on

one thing so the concentration isn't

that the composed mind is a kind of

concentrated mind but because of that

word concentration I stay away from you

can't use a word alert dose so kind of

extra well that's very ill dirt and it's

because of all the other factors that

are there too unified yeah but you still

have to give it you you still have to

give it some other definition outside of

that it's not a one word definition but

composed is collected is its yeah it's

kind of more all-encompassing and it

gets closer to the field of it because

your mind is composed your mind is alert

your mind is still

[Laughter]

I'm the only monk I know that has so

many resources and spends time with them

he tries to convince other monks that

their Dhamma bucks and they really

aren't on the books because you can't

work with the Dhamma unless you have the

dictionaries and the stories I hear all

the time because of this kind of thing

what's the value of somebody but that's

a word that was made up by the Buddha

there were honored for absorption and

deep concentration but he chose not to

use those words he made up this word to

describe collect and after he died when

the Brahman started to take on the robes

without knowing what the Buddha's

teachings worth

they started blocking definitions to

match the Hindu way of looking at things

Raman way of looking at things that's

why it's a word yes the origin probably

person is that empty the sambar is

tranquil

d is wisdom there are other translators

that will argue with me up one side and

down the other on that one thing that's

really close to it it's like the word

ducat everybody knows what dukkha is

right do is a negative yes no and cop

comes from the base word copy which is

patience so do cop means no patience and

I've had fights with other translators

about that word but that's how it goes I

mean everybody is trying to do the best

they can

this is the way this is done patience

another speech ok now we go to a very

interesting aspect of the four

foundations of mindfulness and that is

the Four Noble Truths

and how does a monk abide contemplate

contemplating mind-objects is mind

objects in terms of the Four Noble

Truths here a monk understands as it

actually is

this is suffering he understands as it

actually is this is the origin of

suffering each one of the links of

dependent origination has the Four Noble

Truths in it we have let's say death

that's the suffering part you have an

origin of death what's the origin of

death

what's the cessation of death what's the

way to the cessation of death and the

way is the Noble Eightfold Path which is

basically the six artists mindfulness

and perspective okay we're coming to the

conclusion well if anyone should develop

these four foundations of mindfulness in

such a way for seven years one of two

fruits can be expected for him either

final knowledge here in now in other

words he becomes a Nara hot or if there

is a trace of cleaning left non return

should be at the third stage of

enlightenment

that's an odd egami let alone seven

years monk if anyone should develop

these four foundations of mindfulness in

such a way for six five four three two

one year one of two fruits can be

expected for him either final knowledge

here in now or if there's a trace of

clinging left not returning that alone

one year monks if anyone should develop

these four foundations of mindfulness in

such a way for seven months six five

four three two one half a month one of

two fruits can be expected for him

either final knowledge here in now or if

there's a trace of clinging left not

returned let alone half a month if

anyone should develop these four

foundations of mindfulness etc ways for

seven days this is day night date for so

you've got three days

[Laughter]

one of two fruits can be expected

your final knowledge here and now or if

there's a trace of flinging left not a

turn so it was with reference to this

that it was said monks this is a direct

path for the purification of being for

the surmounting of sorrow and

lamentation for the disappearance of

pain and grief for the attainment of the

true way for the realization of Nirvana

namely the four foundations of

mindfulness that is what the Blessed One

said the most were satisfied and

delighted in the Blessed sure Samaritan

see nectar

[Music]

[Music]