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

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

this is number one one eight in the

middle link sings this is the

mindfulness of breathing

thus have I heard on one occasion the

blessed one was living at Salah tea in

the Eastern Park in the palace of Maga

rose mother together with many

well-known elder disciples the venerable

sariputta

the venerable Muhammad Elana the

venerable maha kassapa the venerable

maha katana the venerable maha kajita

the venerable maha Kapena the venerable

maha Chanda the venerable Ananda Naru

excuse me

the venerable ray wata the venerable

Ananda and other well-known elder

disciples on that occasion elder

bhikkhus have been teaching and

instructing new bhikkhus some elder

bickers had been teaching and

instructing 10 new bhikkhus some elbow

bickers had been teaching and

instructing 20 30 40 new bhikkhus and

the new bhikkhus taught and instructed

by the elder Vickers had achieved

successive station stages of Hybris

tension on that occasion the oppose

ability of the fifteenth on the on the

full moon night of the polaron and

ceremony the Blessed One was seated in

the open surrounded by the Sangha of

bhikkhus then surveying the silent

Sangha

he addressed them bus I am content with

this progress

my mind is content with this progress so

aroused still more energy to attain the

unattained to achieve the unachievable I

I shall wait here at swathi

for the commuting full moon of the 4th

month the bhikkhus in the countryside

heard the blessed one will wait axle a

tea for the community full moon of the

4th month and the bhikkhus of the

countryside

left in due course for swathi to see the

Blessed ones and the elders still more

intensely taught and instructed new

bhikkhus some elder buckaroos taught and

instructed 10 new bhikkhus some elder

vicars taught and instructed 20 30 40

new D'Cruz and the new Booker is taught

and instructed by the elder bhikkhus a

change successive stages of high

distinction on that occasion the oppose

of the day on the 15th the full moon

night of the committee full moon of the

4th month the Blessed One will seated in

in the open surrounded by the Sangha of

the crews then surveying the Sangha of

bhikkhus he addressed them less because

this assembly is free from battle this

assembly is free from chatter it

consists only of heartwood such is the

Sangha of bhikkhus such is this assembly

such an assembly as is worthy

of gift worthy of hospitality welding of

offerings worthy of reverential

salutation and incomparable floral merit

for the world

such is the Sangha bhikkhus such is this

assembly such an assembly that a small

gift given to it becomes great and a

great gift greater such is this Sangha

of bhikkhus such is this assembly such

an assembly as is roar for the world to

see such is this assembly of bhikkhus

such is this assembly such an assembly

as would be worthy of traveling many

leagues with a travel bag to see such is

this Sangha of bhikkhus such is this

assembly in this Sangha of because there

are bhikkhus who are ara hats with

paints destroyed who have moved the holy

life done what had to be done lay down

the burden reached the true goal

destroyed the fetters of being and are

completely liberated through final

knowledge such bhikkhus are there in

this Sangha in this Sangha Vickers

there are bhikkhus who with the

destruction of the five lower feathers

are due to reappear spontaneously in the

puro boats and bore attained final

nirvana without ever returning from that

world such bhikkhus are lower in the

Sangha of bhikkhus now this is called

the third

stage of enlightenment this is called a

Nogami

if you attain the state of inugami in

this lifetime you will never be reborn

as a human being and the world will be

reborn in a special kind of

brahmaloka and there you will attain on

a hot trip and from there when you die

from that realm there is no more

becoming in this Sangha of vicar's there

are vicars who with the destruction of

the three feathers and with the

attenuation of lust hate and delusion

are once returners returning once to

this world to make an end of suffering

such bookends are lower in the Sangha of

the goose now this is the second stage

of sainthood the letting go or

destruction of three feathers means not

having anymore belief in itself not ever

having any doubt that this path is the

correct path and not having any beliefs

in wrong rites or rituals

now the attenuation of lust hate and

delusion what that means is these are

weakened a lot the left is winkin a lot

the hatred is weakened very much your

mind is more clear you're not caught by

demented thinking so much

now what it means by being a once

returner when you are when you have

attained the second stage of sainthood

that means but at the most you will come

back to the human realm one more time

if you don't attain the Obama if you

don't attain how are a hot ship then

then you die from this realm you'll be

reborn in a brahmaloka and then you will

attain nirvana in this Sangha of Vickers

there are bhikkhus who with the

destruction of the three feathers are

stream enter errs no longer subject to

perdition bound for deliverance headed

for enlightenment such bhikkhus are

lower in this Sangha of bhikkhus when

you are a stream into earth that means

you're at the first stage of

enlightenment and they call that falling

into the stream and with flat you lose a

belief in self completely you don't have

any doubt in the past you don't have any

balloons and wrong rites and rituals now

all of the other feathers are weakened

just a little bit at the most you will

be reborn seven times you will never be

reborn any lower than a human being

you won't be reborn as an animal you

will be reborn in the hell Rupp's

you will only be reborn as a human being

or the low Cobra

lokah when you become a sotapanna

that's what it's called do you stream

enterer that means that you will not

break the five precepts for any reason

at all that's why you never are reborn

in a loyal and human being because you

keep the Five Precepts you won't break

the five precepts for any reason in this

Sangha of bhikkhus there are bhikkhus

who are devoted to the development of

the four foundations of mindfulness such

bhikkhus are lower in the Sangha of the

cooze in the Sangha who Vickers there

are bhikkhus who abide devoted to the

development of the four right kinds of

striving that means the four right kinds

of effort the four bases of spiritual

power the five faculties the five powers

the seven enlightenment factors in

normally flow path such bhikkhus are

lower in the Sangha of bhikkhus in this

Sangha because there are bickers who

will be devoted to the development of

loving-kindness of compassion of

appreciated joy of equanimity and these

are the four brahma vihara of the

meditation on thalamus that means taking

the meditation of the 32 parts of the

body

if you have a lustful character it will

help put your mind in balance so that

you don't have less the rising so

strongly of the perception of

impermanence

it doesn't mean sitting and thinking

about how everything changes it means

seeing impermanence very clearly such

knickers are were in the Sangha of the

coos now also this the perception of

impermanence is talking about going into

some of the higher jhanas where you see

into the other pajamas and I'll talk

about that in a little while

where you see change happening all the

time in the Sangha of vicars there are

bhikkhus who about devoted to the

development of mindfulness of branding

vicar's when mindfulness of breathing is

developed and cultivated it is of great

fruit and great benefit when mindfulness

of breathing is developed and cultivated

it fulfils the four foundations of

mindfulness when the four foundations of

mindfulness are developed and cultivated

they fulfill the seven enlightenment

factors when the sudden enlightenment

factors are developed and cultivated

they flow true knowledge and deliverance

and how bhikkhus is mindfulness of

breathing developed and cultivated so

that it is a great joy

and great benefit or a beaucoup gone to

the forest or to the root of a tree or

an empty Hut

sits down having folded his legs

crosswise that's his body erect and

established mindfulness in front of him

ever mindful he brings in mindful he

brings out the word mindful is a little

bit tricky sometimes or the belly flows

like they should know what it means but

it's always kind of fuzzy mindfulness

means your attention that's all my

infamous of breathing means being

attentive with breathing breathing in

lung he understands I breathe in lung or

burning out long he understands I

breathe out long breathing in short he

understands I breathe in short or

breathing out short he understands I

breathe out short he trains thus I shall

breathe in experiencing the whole body

of breath he trains thus I shall breathe

out experiencing the whole body of

breath now let's back up just a little

bit he understands when he's wading in

in he understands when he's reading out

that doesn't mean focusing on any one

place 95% of the people that practice

mindfulness of breathing before

attention at their nostril tip and focus

their attention blur but clearly you

have never heard me say the word nose in

the

elections because it's not here it's

knowing when you breathe them and

knowing when you breathe out not

focusing on any one place but if you

want to put your attention on one place

it doesn't matter just don't focus your

mind there now then the living in

orbiting out experiencing the whole body

of that means when you breathe in you

know when you breathe in you see the

start of it you see the end of it when

you breathe out you know when you

breathe out you see it is thought of the

out-breath and the end of it that's all

let me know he trains less I shall

breathe in tranquilizing the battling

formation he trains less I shall breathe

out tranquilizing the bodily formation

now tranquilizing the bodily formation

that is what I'm talking about when I

say relax your mind let go of the

tension in your head

calm your mind on the in-breath let go

of the tension calm on the out-breath

let go of the tension home now at first

you might miss some in death or some out

breath away that's all right it doesn't

matter catch it the next time so you

miss the in-breath don't start thinking

about how you missed it just let it grow

it doesn't matter if you need to swallow

swallow let your body be on automatic

your mind open up and relax okay

if you notice that you're paying

attention to that then you treat that

just like a wandering car as soon as you

see your mind is down there okay let it

go calm let go of that engine in the

head come back to the breath you're

going to hear me continually say the

breath not in breathing and out

breathing and you're never going to hear

me say noting anything it's recognizing

when your mind is distracted letting go

of the distraction calming your mind

relaxing the tension in your head coming

back to your object of meditation now as

you do this you will start to experience

some degrees of calm or your minds very

much at ease you feel tranquil you feel

very nice so we'll go on with this and

I'll explain the next part in just a

moment it rains thus I shall breathe in

experiencing joy it claims thus I shall

breathe out experiencing joy what this

short little description is talking

about is the experience of both the

first and the second jhana I mean let me

read what it says this is a standard

description of what you go through with

each one of the jhanas it goes all

through the book

you're quite secluded from sensual

pleasures and what that means is letting

go of seeing you close your eyes if

there's sound hitting your ear you let

go of that calm your mind come back to

the breath any taste any smell you do

the same thing this is what it means by

letting go of the sensual pleasures by

secluding yourself from sensual

pleasures one of the sensual pleasures

that very difficult to let go of those

thank you we have the habit of thinking

a lot and it's very easy to get caught

in that thinking and move away from the

breath for a period of time it doesn't

matter

as soon as you recognize that your mind

has run away from your object of

meditation even if you're in

mid-sentence just let it go never mind

calm your mind relax the tension in your

head come back to the bracket again now

the next one is secluded from

unwholesome States being secluded from

unwholesome States there are times that

let's say during the day you are sitting

in meditation and or you were doing

something and somebody came up to you

and they got you angry and you thought

about that anger all day and then you

sit in meditation and what do you think

about same thing but this is an

unwholesome state so while you're

sitting in meditation

you try to recognize when you have this

emotional state come up now I use anger

as a thing to recognize but it's any

emotional state anxiety fear depression

sadness attachment to happiness

all of those are emotional states now

your directions are very clear when your

mind has gone away from your object of

meditation let it go

calm your mind feeling the tension go

away in your head and then come back to

your object of meditation now the nature

of these kind of thoughts and feelings

is that they don't go away right away

it's just like the pain that arises in

your knee or your back or wherever it

happens to be but as you continually

open up and allow that feeling in your

physical or emotional to be calm our

mind come back to your object of

meditation you are letting go of

unwholesome state now the letting go of

the unwholesome states your mind becomes

more and more clear only when you

completely let go of that state your

mind becomes really happy and what's

that happiness there is really and

what's that will mean some joy starts to

arise now when you sit in meditation you

will have joy arrives but your mind will

stay on your object of meditation very

well you don't have a lot of distracting

thoughts you might have a few but very

quickly your mind recognized

you let it go and calm and then you come

back and this is the state of the first

jhana now a bhikkhu enters upon n abides

in the first jhana which is accompanied

by applied and sustained thought with

joy and happiness born in seclusion

after the joy fades away your mind

becomes very very tranquil and at ease

and you feel very very comfortable this

is the feeling of happiness you would

you will gain in jhana and you'll be

able to sit in there for a period of

time and then you say well it's time to

get up and I have to go do this or do

that and the next time you sit you have

an active mind and you it takes a long

time to calm your mind you might be able

to get into that jhana you might not it

depends on a lot of different things now

one of the things that it really depends

on it's such a pleasant feeling as your

mind gets attached to it and you think

before you sit I'm going to have that

state again and what doesn't come it

will never come because of that desire

now you can knock yourself out of the

jhana and get into the sloth and torpor

very quickly by paying attention too

much to the joy and not coming back to

your object of meditation

now the hindrances there are five there

is lust

or greed there's hatred or a version

there's sloth and torpor that sleepiness

and dullness there's anxiety every

morning

that's restlessness and doubt now the

doubt that you have is whether I should

eat this kind of food or that kind of

food tonight that's not the kind of

doubt the kind of doubt that I'm talking

about is whether I'm doing this right or

not I don't feel like I just don't know

it's doubt in what you're doing with the

meditation or doubt that you can

experience one of these one of these

shamans now the reason that these are

called hindrances is because they take

your mind away from your object of

meditation and you're not meditating

anymore you're thinking about one of

those hindrances in the case of sloth

and torpor you're caught by the

hindrance very much and you get get

drowsy and you sleepy and you can't pull

out of it in with with the inferences

and it gets more subtle as you go into

the higher stages is that those always

identification with that hindrance I

want something I don't want something

I'm sleepy I'm Restless I don't know

there are beans subtle ego

identifications

with each one of the hindrances and it

stops you from meditating so when you

remember the instructions and that is no

matter what holds your mind away you let

it go you don't continue thinking about

it you let it be there by itself

call me Rhine tempt me redirect your

attention back to your object of

meditation when you do that enough you

will be able to overcome anything

now the second Connor again with the

stilling of applied and sustained

thought a bhikkhu enters upon it abides

in the second ghana which has

self-confidence and singleness of mind

without applied and sustained thought

with joy and happiness born of a

composed mind now with the second jhana

you stay on your object and you don't

have any wandering thoughts anymore the

joy that arises is stronger it lasts for

longer when that fades away the

happiness that arises and tranquility

that arises stronger very comfortable

you are starting to gain some

incremental fee you're starting to gain

some balance of mind when we get into

the Jonathan as you go higher and higher

the equanimity gets stronger and

stronger

when you are practicing this kind of

meditation let's say you have sensation

arise and you let that sensation though

when you come back to your breath again

calming your mind

we are starting to see the true nature

of that sensation and the true nature of

that sensation is that it is changing

all the time doesn't stay the same it

changes because if you were sitting a

little while ago and you didn't have it

and now all of a sudden you have it and

it's there for a little while and then

it disappears and it changes in

intensity sometimes it changes in place

sometimes it will move around sometime

it's always changing and you notice that

it is definitely unsatisfactory it's

painful it's a form of

and as you let that sensation go and

beaver by itself then you calm your mind

and come back to the breath you are

saying that that sensation is not yours

you don't have any control over it you

didn't ask the sensation to come up if

you start identifying with that

sensation the sensation gets bigger and

so intense as you try to control that

sensation with your mind that sensation

gets bigger and more intense

that's because you're taking it

personally I am that but as you allow

that sensation to be there and calm your

mind and redirect your attention you're

not taking that sensation personally and

when you're not taking that sensation

personally you're seeing how it really

comes up by itself it's there for a

little while it's unsatisfactory it goes

away by itself

so you're seeing its true nature and

each one of the dramas you will see this

you can have sensations arise and if

your mind grabs on to that sensation and

says I don't like it if you didn't draw

that anymore okay

so the happiness you get from a composed

mind a composed mind means a mind is

still not wandering around very much now

you still have observation thoughts

observation thoughts are thoughts about

what's happening right now in your mind

there's joy in my mind right now mind is

very still and very calm mine feels very

comfortable those kind of thoughts are

observation thoughts any other kind of

thought about what happened yesterday or

what's going to happen later

those are distraction thoughts

those are wanderings up you don't have

those when you get into the third jhana

or the second dr. John excuse me now we

get back to the suta he trains thus I

shall breathe in experiencing pleasure

he trains thus I shall breathe out

experiencing pleasure this is talking

about the third jhana and the third

jhana is described this way again with

the fading away as well of joy a bhikkhu

abides in equanimity and mindful and

fully aware still feeling happiness with

the body

he enters upon in abides in the third

jhana on account of which noble ones

announced he has a pleasant abiding who

has equanimity and is mindful the joy

fades away your mind becomes more and

more still there's not so much moment in

your mind anymore

and you start to experience very

comfortable feelings at this point you

don't really have any pains arising you

start to feel more and more soft in your

body more and more soft in your mind

very comfortable and this comfortable

feeling is the most comfortable you've

ever felt in your life but you don't

become attached to it because you have

equanimity now your awareness is very

very sharp your mindfulness is very

clear you're able to see what your mind

is doing if it starts to move away you

can let it go right then and calm and

stay on your object more easily okay he

trains thus I shall breathe in

experiencing the mental formation he

trains thus I shall breathe out

experiencing the mental formation he

trains thus I shall breathe in

tranquilizing the mental formation he

trains thus I shall breathe out

tranquilizing the mental formation this

is talking about getting into the fourth

jhana

the fourth jhana is very very high state

before we get into the jhanas your mind

has a lot of movement in it a lot of

wandering gods a lot of getting caught

in emotional states now as you get into

the jhana your mind has less movement in

it and you'd let go of the applied and

sustained thought and there's less

movement still now it's starting to

vibrate more instead of move you still

have the joy in your mind you still have

happiness arising in your body and in

your money now

as you start to go deeper into your

practice as you keep on calling your

mind on the in-breath and calming your

mind on the out-breath you naturally

will let go of the movement of joy it's

two course and mine becomes more subtle

now you only have happiness arising in

your mind and that is a fine fine kind

of feeling where joy is a more coarse

kind of feeling joy has excitement in it

happiness doesn't now as you continue on

with the practice and you get into the

fourth jhana it's described this way

again with the abandoning of pleasure

and pain with the previous disappearance

of joy and grief a bhikkhu enters upon

and abides in the fourth jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity even the

feeling of happiness

is to course so you go deeper than that

now all of these different genres that

I've described so far are what we call

part of the emotional body when you get

into equanimity into the fourth jhana

now you're starting to work in the

purely mental realms you don't have

feelings arise in the body so much your

body is very soft your mind is

exceptionally sharp you see when your

mind starts to move just a little bit

and you can let it go and calm right

then your mindfulness is outstanding

clarity is is something that you've

never experienced before

right it's a state that arises naturally

and will keep on going you get up into

the fourth jhana you're able to go

through the other jhanas and get to the

fourth jhana very quickly now you have

good agility of mind your mind is very

clear your mind is very alert and your

mind is very agile okay he trains thus I

shall breathe in experiencing the mind

he trains thus I shall breathe out

experiencing the mind that again is

talking about the fourth jhana

experiencing the mind completely seeing

when you're doing when went what your

mind is doing in the moment now this

practice is not only about sitting and

meditation this practice is about being

able to watch what your mind is doing in

the present moment and open up and relax

that's why when you come and you do a

retreat I tell you to keep your

attention and keep relaxing your mind

while you're walking while you're

sitting while you take a bath while

you're eating while you're doing

anything now the reason I tell you to do

this in retreat is so that you can be

able to do this while you're doing your

daily activities out in the real

world you start to notice more and more

how your mind gets tight intense by

overthinking and then you relax it let

it go calm your mind so this practice is

about learning how to recognize what

your mind is up to all the time and

relax it let go of the tension and that

directly leads to happiness arising I

shall bring it in flattening the mind he

trains thus I shall breathe out

flattening the mind now when you get

into the jhanas each one of the jhanas

you're able to experience joy now I know

I just got through talking about the

first two jhanas experiencing this kind

of joy that's very happy and it's

uplifting the other kind of joy that

arises is more subtle and it's how can

you describe it's it's called

all-pervading joy and it's like filling

a cup and keep filling it even though

it's over running it just kind of

bubbles out everywhere but it's not this

excited kind of joy both it was more

subtle kind of joy and it's very nice

and it's very pleasurable but it doesn't

have that excitement in it now as you

continue on with your practice the gross

movements of your mind start to become

finer and fine

and finer until it's vibration so your

mind isn't moving around very much at

all it just sitting in the vibrating and

that's what it's talking about spoiling

the mind by letting go on the in-breath

I didn't go on the out-breath and flat

piles on your mind and he come more and

more still less movement in the mind it

trains thus I shall breathe in

liberating the mind he trains thus I

shall bring out liberating the mind

liberating the mind here means letting

go of all the hindrances letting go of

the lower jhanas not being attached to

anything not liking not disliking your

mind is in a state of the equanimity

okay he trains thus I shall breathe in

contemplating impermanence he trains

thus I shall be out contemplating

impermanence now contemplating

impermanence here means getting into

what we call the immaterial plane now

when you were in the lower jhanas the

1st 2nd 3rd 3rd jhana those are the

emotional jhanas the 4th jhana has four

subsections and this is what we call the

immaterial realm now what I generally do

so that it keeps things clearer in your

mind I say it's the fifth jhana 6th

jhana 7th jhana 8th jhana but in reality

these are all

part of the fourth jhana and there is no

fifth jhana six on it but it just helps

keep it clear now

with the fifth jhana it's described this

this way again with the complete

surmounting of perceptions of form by

the disappearance of all sense

resistance and by the non attraction to

the perception of variety a word that

space is infinite a Booker enters upon

and abides in a base of infinite space

know what happens is as you're you're in

the fourth jhana and you keep on calming

your mind and you keep on relaxing in my

more and more and you will get to a

place where your mind becomes very

subtle and then you start feeling your

mind open up and you start feeling get

bigger and bigger and bigger and it's

continually getting expanding now this

is part of seeing impermanence because

you're seeing how this change is always

happening you're not attached to it at

all

but you're seeing how it was moving no

you keep coming back to the breath

you keep relaxing your mind more you

keep opening your mind more and that

feeling starts to fade away and you

start to notice that the breath is more

subtle and you can start to see

different kinds of consciousnesses

arising one of the ways you can see the

consciousness and not just doesn't

happen with everyone but one of the ways

you can see the consciousness is arising

is

you start seeing the breath as broken

movements that's one way you start

seeing consciousness or rise you still

have feelings that can arise in the body

and you see feelings arise and pass away

you see consciousness just continually

coming up and going away coming up and

going away coming up and going away now

again by the completes or mounting of

the base of infinite space aware the

consciousness is infinite always coming

up going away always changing but it's

always there they booked who enters upon

and abides in the base of infinite

consciousness thus you're seeing

impermanence very much now you're seeing

how things continually are changing okay

he trains thus I breathed in

contemplating fading away he trains thus

I breathe out contemplating fading away

now this is talking about the 7th jhana

this is described as by completely

surmounting the base of infinite

consciousness aware that there is

nothing a bhikkhu enters upon and abides

in the base of nothingness now at this

date what your mind has become very

subtle and you are letting go more and

more of concepts in your mind of how

things are by saying how mind becomes

infinite and space becomes infinite you

let go of a limited idea of mind by

seeing consciousness continually arising

and passing away will let go of an idea

that consciousness is a permanent thing

by letting go of consciousness and thing

Authority is nothing you are willing

letting go of a lot of different kinds

of concept of how you perceive

everything with your mind because now

you're seeing what there's mind

recognizing nothing but this state is

very interesting it's very subtle

you still have the factors of

enlightenment arising you still have the

five aggregates arising you can still

have things to see but it's not mine

looking outside of itself anymore

because there's nothing there to see now

it's only seeing these different things

arising in your own mind he trains thus

I shall breathe in contemplating

cessation he trains thus I shall breathe

out contemplating cessation now this is

called the 8th jhana by completely

surmounting the base of nothingness a

boku enters upon and abides in the base

of neither perception nor non-perception

now your mind before got very big now

your mind starts to get small and

smaller and smaller and smaller and it

gets so fine that it's difficult to tell

whether it's there or not

not like floating

this is all different perceptions of

mind it's not blank your mindfulness is

still there you have energy you have joy

you have investigation you have

stillness you have tranquility you have

equanimity but it gets very fine very

subtle that's why this is called

cessation because you can't tell

sometimes whether there's a mind there

or not or whether there's a perception

of anything or not now I shall breathe

in contemplating relinquishment I shall

Bend out contemplating relinquishment

now I was talking about vibration before

now your mind is vibrating at such a

high speed that you can't tell whether

it's moving or not were those by

building or not and eventually it gets

to a place where it turns off and this

is called the cessation of perception

and feeling you don't have any

perception you don't have any feeling

it's just like some little turned off

the light when you're in this state you

don't know you're in this state there's

no knowing there's no perception at all

now once in pali is called nirodha

samapatti me Rhoda samapatti cessation

of perception and feeling

now this is not the state of Nevada yet

let me define the word Nibbana because

there's some misunderstanding sometimes

the word Nibbana means putting out the

fire okay that's literally what it means

putting out the fire the power of

craving now there's two different kinds

of navona one is a mundane kind of

nirvana

it's very worldly now every time you

have an emotional state and you finally

let that go that is a state of Nirvana

but it's mundane the supramundane

Nirvana that is otherworldly that's the

one that we're working for okay

now the way you attained the super

mundane Nirvana is by having this new

Robo samapatti

occur and then when you come out of

nirodha samapatti what do you see you

see dependent origination forwards and

backwards dependent origination has 12

links and you see it very quickly and

you see this is because of that that is

a card with this and you see the

cause-and-effect relationships but it

fast Bing Bing Bing Bing Bing Lee

leaving and being

well it's going up you're seeing the

second noble truth the pilots coming

down you're seeing the third noble truth

this is how you experience the super

mundane navona when you get down to the

letting go of ignorance there is change

that happens there is a letting go it

happens in your mind and this is how you

get to become a saint this is how you

become a silver punna quite nice

actually and there's all kinds of things

that happen after that but I'm not going

to tell you about it but it is a very

very wonderful thing to happen it's very

good because that is how mindfulness of

breathing is developed and cultivated so

what it is of great fruit and of great

benefit now if you see dependent

origination the more clearly you see it

that depends what state you get to if

you see it very very quickly that means

that you're a sotapanna if you see it

more clearly and not quite so quickly

that means you go to the state of Sakha

Daaga me that's the second state then if

you see it even more clearly for a

longer period of time that means you

become an ion egami

that's the third state of obtain to it

if you see it very very clearly and you

can contemplate it for a period of time

that means that you get to become an AR

ha the fulfillment of the four

foundations of mindfulness and how

bhikkhus does it does mindfulness of

breathing developed and cultivated

fulfill the four foundations of

mindfulness because on whatever occasion

a bhikkhu breathing in lung understands

I breathe in loan or breathing out long

understands I breathe out thumb this is

kind of an interesting statement on

whatever occasion

this means during your daily life - when

you notice that your mind is very tight

very tense come back to the breath calm

your mind on the out-breath and on the

in-breath

let go of the tension in your head when

you see that you're over thinking you're

thinking thinking thinking thinking

thinking all the time as soon as you can

recognize that then you want to let go

of the thinking mind and let go of that

tightness in

the head it's very very easy to see that

tightness open up and calm your mind and

just one or two breaths relax then you

can go back to thinking after a while

but you'll notice that your mind becomes

more alert when you let go of that

tension when you let go of the constant

thinking now the way you get into your

intuitive mind is not by thinking it's

by having a quiet mind then you will

intuitively know the right thing to do

at the right time your intuitive mind is

a very quiet voice in your head if

you're thinking a lot you'll miss it but

if you calm your mind more and more your

mind becomes more at ease now this is

during your daily activities while

you're walking from here to there on

whatever occasion do you mind open up

and relax let go of the thinking so much

the thinking is only habitual you feel

like you have to be thinking or you're

not doing something but you miss a lot

by thinking too much

so try during your daily activities to

have a mind that recognizes this

tension and feel it open up and calm

okay branding in short he understands I

breathe in short or breathing out short

understands I breathe out short this

just means you know when you're

breathing now you can do this while

you're walking you can do this while

you're standing you can do this while

you're sitting it doesn't matter the way

the walking meditation is taught by most

people is that you put your attention on

your feet and pay attention to your feet

but that's not what the instructions are

here the instructions here are on

whatever occasion you know when you're

breathing in you know when you're

breathing out so you calm your mind then

keep on opening up and relaxing your

mind let go of thoughts when they come

in you're not trying to suppress

thoughts you're not trying to force

thoughts not to arise but as soon as you

recognize your thinking just let it go

home your mind you start to feel more of

a sense you didn't blow of anxieties and

restlessness

in that flow of worries and doubts your

mind becomes much more alert and much

more in the present moment okay a month

trained thus I shall breathe in

experiencing the whole body of breath he

trains us I shall breathe out

experiencing the whole body of breath

this means that you know when you're

breathing in from the start to the

finish and you know we are breathing out

from the start to the finish that's why

I shall breathe in tranquilizing the

bodily formation here we go again

the tranquilizing of the bodily

formation is letting go of the tension

in the head feeling your mind open up

come come now every time you open up and

become calm your mind becomes more alert

and with that there's less Duke of

arising so very important on the

in-breath to tranquilize the bottle in

formation that means tranquilize any

tension you have in your body - but the

subtle tension is in the head and this

is what most people miss they don't

recognize when they have tension in

their head so now as you become more

used to doing this meditation you will

start to recognize when your mind gets

tight and as soon as you recognize that

then you can let it go the only mind

open up and relax but it takes some

effort at first

okay on that occasion a vicar abides

contemplating the body as a body

hardened fully aware and mindful having

put away covetousness and grief for the

world covetousness is lust and grief is

a version so what you're really putting

away is I like this I don't like that

okay now when you are very much alert

you'll see the tension start to arise

when you like something and you want it

and you feel your mind go out and grab

it you'll see that that causes tension

and let's start to let it go as you let

go of the things that you really want

and this is the thinking about what you

want a lot say you want to buy a new car

how much do you think about buying a new

car before you actually buy it that

desire comes up many many times that

desire coming up

pose your mind out of the present moment

now you're in the daydream land and

you're in your imagination this is the

time when accidents happen or if you

have dislike dislike of the situation

the situation goes away but your mind

still dislikes it and it goes over and

over and over I was just talking to a

lady today that told me of the

dissatisfaction she had 15 years ago and

she was still angry about it her mind

became just like a rock when she was

talking and

started teasing her about it and said

look at how you feel right now and she

got a very terrible look on her face I

said look at what your mind is doing

right now feel how tight your mind is

right now because of that happened 15

years ago but you're still holding on to

best open up and relax it's not

important what happened in the past

happened in the past you're worrying

about it you're disliking it only causes

you to have more pain so as as you start

to recognize that tight mind you start

to recognize some of your old ways of

thinking and old ways of acting and and

let go of the tight mind there you let

go of the memory and you just let that

feeling be there by itself and calm your

mind come back to the breath and relax

your mind will go back to that that old

memory again then you let it go again

until it fades away by itself this is

not suppressing anything this is

allowing thoughts and feelings to be

there but not getting involved in them

I'm not getting wrapped up in them

because when they're wrapped up in

thoughts of either liking this or

disliking that you don't even know where

you are anymore you don't even know you

have a body you don't know where your

body is you don't know that you're

driving a car or walking across the

street because there's so much

involved in thinking about so this

meditation is learning how to let go of

the thinking mind by recognizing how

much tension arises in your head because

of the thinking so you open up and relax

as you do it more and more your mind

naturally becomes calm and once that

calmness there's clarity of life there

is a letting go of emotional states

after I talked to this lady for a little

while I said okay now you go meditate

and when she came back from the

meditation she was all smiles and the

reason that she was all smiles was

because she finally did let go of the

dissatisfaction that she's been adding

come up over and over again for a long

time

now the rest of the day she was smiling

and she was happy because she let go of

an attachment and that's what the

meditation is all about it's being able

to recognize that mine that gets tight

and attached and open it up and allow

that feeling to be there by itself

relax come back to the breath a few

times

I say that this is a certain body among

the bodies namely in bringing and out

breathing that is why on that occasion a

bhikkhu abides contemplating the body as

a body hardened fully aware and mindful

now when you let go of the tension in

your head your mind is fully aware and

clear your attention is bright you know

where you are you know what you're doing

you're not pulled away by that thinking

money

having put a little covetous and grief

for the world bhikkhus on whatever

occasion a bhikkhu who trains thus I

shall breathe in experiencing joy he

trains us I shall bring out experiencing

joy now as you let go of the like and

dislike of things when they come up and

your mind becomes more at ease you will

start to experience what we call a jhana

now the first jhana it takes some effort

stay on your object of meditation and

you can see your mind moves and you let

go of the movement bring your mind back

to your object of meditation that's

called applied thought and sustained

thought staying with your object of

meditation is sustained thought your

mind that lets go the distraction and

coming back to your object that applied

thought learning how to let go of

discursive thinking wandering life now

when you do this your mind will start to

become more and more calm and it will

stay on the object - meditation by your

mind staying on the object of meditation

you experience joy it's a very pleasant

feeling it's an uplifting feeling you

feel light and you feel happy smiling

after the joy fades away now if you get

involved in the joy that's the fastest

way to make the joy go away when you

start thinking about the joy and how

you'd like it and you really this is a

great feeling and I want it to stay

forever and that's the fastest way to

make it go

so you allow this feeling of joy to be

there just like you allow the feeling of

pain or dissatisfaction you open up your

mind and we then come back to your

object of meditation that is how to make

the joy last for a longer period of time

but eventually the joy will fade away

now on the other side of the joy there

is very strong tranquility

now the joy is a feeling that has some

excitement in it but the tranquility is

feeling very calm and then you start to

feel very much at ease

so the joy arises then there's

tranquility and then there's comfortable

feeling the comfortable feeling is what

we call happiness and you have a mind

that's very unified you have a mind

that's very composed and still these are

all of the different aspects of the

first jhana now

the second jhana is a little bit more

subtle it doesn't take very much effort

at all

stay on your object of meditation where

you in the first jhana it took some

effort the second jhana is much much

easier the joy that arises is a little

bit stronger at last for a little bit

longer it's more pleasurable

after that fades away the tranquility

lasts for longer more peaceful more calm

and the comfort lasts for longer now in

the description of the second jhana they

described this as having self-confidence

you have self-confidence once you

experience the second jhana you have no

doubts arising that this isn't race it's

good when you get to the second jhana

you've let go of a lot of emotional

states by you're letting go of emotional

states that means that you're able to

see things more clearly your daily

activities you're able to recognize

easier how your mind gets tight and

tense and you let it go in other words

you have more confidence in your daily

activities and dealing with whoever or

whatever you have to deal with where

before when you started meditating you

might have fear coming up when you look

somebody else and you have trouble

talking with them by the time you get to

the second jhana you feel more right

you feel more comfortable and more

confident in what you're doing in the

present moment so this meditation is not

just about sitting in meditation this

meditation is very much about living and

you can experience joy more and more

often while you're out there it will

come up much more many more times

okay then the second jhana has a lot

more composure of mine in other words

your mind will naturally stay on your

object of meditation for a longer period

of time now it trains thus I shall

breathe in experiencing pleasure it

trains us

I shall breathe out experiencing

pleasure this is talking about getting

into the third jhana the third jhana has

no more joy arising in it the third

jhana has very very strong

comfortableness and equanimity your mind

is in a sense of balance you have very

strong mindfulness you see when your

mind just starts to move a little bit

and you can let go of the tension and

calm your mind and come back and you'll

have full awareness and full awareness

means when you're practicing my

meditation you'll hear sounds if someone

comes up and they touch you

when you're practicing other than this

kind of meditation when you're

practicing concentration meditation

instead of tranquility meditation when

you get to the third zone you don't

really have much feeling in your body

anymore I could come up to you with a

stick and eat you I could move our hands

and all different kinds of possible

postures and you will notice so when

you're practicing concentration and you

get into the third jhana you don't have

full awareness but when I'll practice

tranquility you do have full awareness

you know what is happening around you

but it doesn't make your mind shake very

much your loss is very strong your

attention will go to that but it doesn't

shake and coming back to your object

very easily

the train with us I shall build in

experiencing the mental formation trains

thus I shall breathe out experiencing

the mental formation it trains us I

shall breathe in tranquilizing the

mental formation it trains us I shall

bring out tranquilizing the mental

formation now this is talking about

getting into the fourth jhana where the

feeling of comfortableness and Happiness

is even two-port now you let go

completely this is called boring the

pleasure and pain you have neither

pleasure in the pain it doesn't actually

mean you don't experience closure or

pain it means that your mindfulness is

so incredibly good and your mind is in

such a state of equanimity that it

doesn't make you move at all so you can

have a pain arise in your name but your

minds as a doesn't even go into that

sensation it just stays on the breath

you know that there's that sensation

there but it doesn't bother you because

your mind is in such a strong state of

equanimity balance now this is where in

some of the sutas they describe this

state as having a mind that is very

manageable

a mind that is really a mind that is

very composed and very still this is

what the fourth jhana is all about it's

a very strong mindfulness mindfulness

means attend

you can see your minds start to wobble

and go away and as soon as you see your

mind start to wobble

you can relax it right then come back to

the breath very easily but you keep on

opening up your mind letting go

tension in your head it gets more subtle

at this point

just keep doing it anyway you keep on

relaxing on that occasion a bhikkhu

abides contemplating feelings as

feelings Arden fully aware and mindful

having foot away covetousness and grief

for the world I say that this is a

certain feeling among feelings namely

giving close attention to in breathing

and out breathing that is why on that

occasion a bit cooler by concentrating

feelings as feelings Arden fully aware

and mindful having put a little

covetousness and grief through the world

Bickle's on whatever occasion a bhikkhu

trained thus I shall breathe in

experiencing the mind it rains thus I

shall breathe out experiencing the mind

I shall breathe in gladdening the mind I

shall breathe out flattening the mind

now

when you keep on combing your mind and

opening your mind more and more you

start to recognize how you hold on to

mental concepts about things you hold on

to a mental concept about being solid

you hold on to a mental concept about

things not moving at all not changing at

all you can also begin to experience in

a stronger way the enlightened a strong

interest in their nether potion

and by you're taking bowling strong

interest in your meditation you're

seeing how everything works now that is

what leads to the investigation of work

experience and that's the second factor

abiding thus mindful he investigates and

examines that state of wisdom and then

barks upon a full inquiry into it on

whatever occasion abiding lost mine for

the bhikkhu investigates an examines

that state with wisdom now examining

something with wisdom means seeing the

three characteristics of all existence

that means seeing everything has changed

it's impermanent nothing stays the same

it's always moving it's always changing

and because it's changing there's a kind

of dissatisfaction with that

you can be sitting in meditation and all

of a sudden opinion arises what happens

with that dissatisfaction arises because

there's pain dislike arises in your mind

because of opinion but and will open up

and allow it doesn't matter so much

anymore and it was opening up and

allowing is what we call non self that's

enough you're not identifying with that

pain seeing that dissatisfaction opening

up the mind relaxing allowing that pain

to be there by itself without thinking

about it without getting involved with

it and when you see things as

impermanent you see things as

unsatisfactory and you see them as

non-self you are seeing with wisdom what

your experience is and that means that

you are investigating it with a mind

it's clear on that occasion the

investigation of States Enlightenment

factor is aroused in him and then he

develops it and by development becomes

to fulfillment in him in one who

investigates and examines that state of

wisdom and embarks upon a full enquiry

into it tireless energy is aroused on

whatever occasion tireless energy is

aroused in a Baku who investigates and

examines that state with reason and

embarks upon a full and flower

into it among occlusion energy

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him I'll talk

about this in just a minute we have one

more and one who has aroused energy

unworldly joy arises the unworldly joy

that arises is the joy that you've got

only by the practice of meditation you

remember I told you before there's by

different kinds of joy there's a best

leche for breast pumps it lasts for a

moment goes away there's like a flash of

lightning

it's very intense it lasts for a little

while it goes away there's like standing

in the ocean and having waves of joy

coming over you always after way okay

those three kinds of joy are experienced

by anyone at any time these are called

worldly that the unworldly joy is the

drug that you experience only through

meditation and that means that uplifting

joy and at last for a long period of

time or that all-pervading joy the more

subtle joy now when you have darkness of

mind your mind just goes out you have to

be able to pick up your effort and cook

up your energy in the world

to do that is by focusing on one of

these first enlightenment factors

investigation you're going to

investigate what the feeling of dullness

is energy you need to pick up your

energy joy these three enlightenment

factors will directly overcome dullness

of mind so you need to be very familiar

with these different enlightenment

factors

okay on whatever occasion unworldly ROI

arises in a bhikkhu who has aroused

energy on that occasion dry

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him people they

live in to the higher jhana will

continually come and explain that

they'll feel very very good and that is

the Enlightenment factor of joy they

feel peaceful they feel calm but we also

feel very nice in one who has joy the

body and the mind becomes tranquil on

whatever all clothes in the body in the

mind becomes tranquil in a bhikkhu who

has joy on that occasion tranquility

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him so you have

right after withdrawing you start to

feel tranquil they calm very much at

ease serene very nice so you're very

much alert to that kind of feeling and

one whose body is tranquil and who feels

closer the mind becomes still on

whatever occasion the mind becomes still

a bhikkhu whose body is tranquil and who

feels poker on that occasion

the stillness enlightenment factor is

aroused in him when you go into the

higher jhanas your mind becomes very

very much at ease and spoons on your

object of meditation for long periods of

time the feeling of joy the feeling of

comfortableness will last for a long

time the stillness you will your

mindfulness will be sharper during your

daily activities and you will naturally

start to make your mind more calm and

more it means and and have less tension

in it but it will still be somewhat

active this way looks on with equanimity

at a mind thus still and composed on

whatever occasion a book closely looks

on with equanimity at the mind that

still on that occasion the equanimity

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him so there is

the state of balance you have a mind of

mind and body that's very tranquil and

very calm but also the state of balance

now when you have tranquility you have

stillness and you have in Qin enmity you

don't have a mind that has any

restlessness in it but when your mind

has restlessness in it the way you

overcome the restlessness and when you

go into the higher jhana it's not this

gross feeling it gets more subtle but it

has excitement

and the way that you overcome that is by

focusing more on stillness on

tranquility with equipment into there

can be a very subtle dislike of the

restlessness and that's where the

equanimity comes in you let go of that

very easily now you go through all of

these different enlightenment factors

worth contemplating feelings and

contemplating mind and contemplating

mind objects Booker's that is how the

four foundations of mindfulness

developed and cultivated fulfilled the

seven factors of enlightenment

fulfillment of true knowledge and

deliverance and how because do the seven

factors is do the seven enlightenment

factories developed and cultivated

fulfilled through knowledge and

deliverance here because a Booker

develops the mindfulness enlightenment

factor which is supported by seclusion

dispassion and cessation and ripens in

relinquishment

this is talking about the different

higher dramas again he develops the

investigation estates enlightenment

factor the energy enlightenment factors

with joy enlightenment factors a

tranquility enlightenment factor the

stillness enlightenment factor the

equanimity enlightenment factor which is

supported by seclusion dispassion

cessation and ripens in relinquishment

that the relinquishment remembered when

is going to new robust on my body

turning off of consciousness then seeing

dependent origination you'll hear me say

that a lot of times the way that you see

dependent origination you can sit here

and memorize all twelve links but that

is only intellectual knowledge when it

arises it's not like it's from memory

it's different it's more realization

this is how it works

bing-bing-bing-bing like that

buckles battles how the seven

enlightenment chapters developed and

cultivate cultivated fulfilled true

knowledge and deliverance that is what

the Buddha said the bhikkhus were

satisfied and delighted in the Buddha's

words now let's go back and take a look

at the fulfillment of the four

foundations of mindfulness only this

time we're going to go back to the sake

fatahna success

I said bhikkhus 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 and now or if there

is a trace of thinning left non

returning now what this is actually

talking about is if you practice beyond

upon us a fee and you have these

experience of Nirvana you will end this

lifetime become either an are hot or in

Kanagawa that's what it means by you

will you can expect one of two fruits

either final knowledge here and now or

if a trace of clinging is left you

become a non returner let alone seven

years baku if any one should develop

these four foundations of mindfulness in

such a way for six years for five years

for four years for three years for two

years for one year one of two fruits can

be expected for him either final

liberation here and now or if there is a

trace of thinning left non return let

alone one year because if any one should

develop these four foundations of

mindfulness in such a way for seven

months or six months for five months for

four months for three months for two

months for one months

we're half a month one of two fruits can

be expected for him either final

knowledge here and now or if there is a

trace of clinging left non return let

alone a half a month because if anyone

should develop these four foundations of

mindfulness

mindfulness in such a way for seven days

one of two fruits could be expected for

him either final knowledge here and now

or if there is a trace of clinging left

non return so it was with reference to

this that it was said bhikkhus this is a

direct path for the picture 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

mainly the four foundations of

mindfulness so when someone fulfills the

four foundations of mindfulness through

the practice of anapanasati one of two

fruits can be expected by that person

either final liberation here and now or

if there is a trace of clinging left non

Ling term

this is a pretty big claim this is

something that is not made up by which

Baku this is just reading straight from

the suta himself as we practice on a

panel see through the practice of

opening up and tranquilizing the mind as

we continually relax and open up and let

go mind will eventually become very

still all of these different jhanas will

start to occur if you experience the

first jhana and you continue on with

your practice you will eventually in

this lifetime be able to experience and

realize dependent origination

remembering that you cannot attain

nirvana not the super mundane Nirvana

without the experience of dependent

origination seeing how all of the

different factors arise they're there

for a little while and they disappear

anyone that claims that they have the

experience of Nirvana without talking

about dependent origination and saying

dependent origination it means that they

have not experienced the super mundane

navona yet

seeing dependent origination is the

doctrine that the Buddha continually

talked about in all of his 45 years

affected he talked about the realization

of the cause of suffering the second

noble truth and the cessation of

suffering the third noble truth and this

is exactly what seeing dependent

origination actually is it is without

any question the most important part

that must be realized by everyone if

they are to attend inugami

there is no way to attain the super

mundane Nirvana without the seeing of

dependent origination

now the venerable sari put that when he

first became enlightened when he became

a sotapanna

it was because he heard one statement

about dependent origination he heard of

things that proceeded from a cause there

cause the photographer has told just

hearing that there is cause and effect

relationship was enough for him to

become a sotapanna when he went and told

venerable mogul Anna

he used the whole statement that was

given by a CG

of things that proceed from a cause this

is the second noble truth there cause

the Takata has told and also their

cessation thus teaches the great

aesthetic talking about their cessation

as the third noble truth and that is

seeing dependent origination and it's

cessation this is taken from this earth

that it doesn't have anything to do with

the commentary may everyone be well and

happy and attain final liberation

this is number one one eight in the

middle link sings this is the

mindfulness of breathing

thus have I heard on one occasion the

blessed one was living at Salah tea in

the Eastern Park in the palace of Maga

rose mother together with many

well-known elder disciples the venerable

sariputta

the venerable Muhammad Elana the

venerable maha kassapa the venerable

maha katana the venerable maha kajita

the venerable maha Kapena the venerable

maha Chanda the venerable Ananda Naru

excuse me

the venerable ray wata the venerable

Ananda and other well-known elder

disciples on that occasion elder

bhikkhus have been teaching and

instructing new bhikkhus some elder

bickers had been teaching and

instructing 10 new bhikkhus some elbow

bickers had been teaching and

instructing 20 30 40 new bhikkhus and

the new bhikkhus taught and instructed

by the elder Vickers had achieved

successive station stages of Hybris

tension on that occasion the oppose

ability of the fifteenth on the on the

full moon night of the polaron and

ceremony the Blessed One was seated in

the open surrounded by the Sangha of

bhikkhus then surveying the silent

Sangha

he addressed them bus I am content with

this progress

my mind is content with this progress so

aroused still more energy to attain the

unattained to achieve the unachievable I

I shall wait here at swathi

for the commuting full moon of the 4th

month the bhikkhus in the countryside

heard the blessed one will wait axle a

tea for the community full moon of the

4th month and the bhikkhus of the

countryside

left in due course for swathi to see the

Blessed ones and the elders still more

intensely taught and instructed new

bhikkhus some elder buckaroos taught and

instructed 10 new bhikkhus some elder

vicars taught and instructed 20 30 40

new D'Cruz and the new Booker is taught

and instructed by the elder bhikkhus a

change successive stages of high

distinction on that occasion the oppose

of the day on the 15th the full moon

night of the committee full moon of the

4th month the Blessed One will seated in

in the open surrounded by the Sangha of

the crews then surveying the Sangha of

bhikkhus he addressed them less because

this assembly is free from battle this

assembly is free from chatter it

consists only of heartwood such is the

Sangha of bhikkhus such is this assembly

such an assembly as is worthy

of gift worthy of hospitality welding of

offerings worthy of reverential

salutation and incomparable floral merit

for the world

such is the Sangha bhikkhus such is this

assembly such an assembly that a small

gift given to it becomes great and a

great gift greater such is this Sangha

of bhikkhus such is this assembly such

an assembly as is roar for the world to

see such is this assembly of bhikkhus

such is this assembly such an assembly

as would be worthy of traveling many

leagues with a travel bag to see such is

this Sangha of bhikkhus such is this

assembly in this Sangha of because there

are bhikkhus who are ara hats with

paints destroyed who have moved the holy

life done what had to be done lay down

the burden reached the true goal

destroyed the fetters of being and are

completely liberated through final

knowledge such bhikkhus are there in

this Sangha in this Sangha Vickers

there are bhikkhus who with the

destruction of the five lower feathers

are due to reappear spontaneously in the

puro boats and bore attained final

nirvana without ever returning from that

world such bhikkhus are lower in the

Sangha of bhikkhus now this is called

the third

stage of enlightenment this is called a

Nogami

if you attain the state of inugami in

this lifetime you will never be reborn

as a human being and the world will be

reborn in a special kind of

brahmaloka and there you will attain on

a hot trip and from there when you die

from that realm there is no more

becoming in this Sangha of vicar's there

are vicars who with the destruction of

the three feathers and with the

attenuation of lust hate and delusion

are once returners returning once to

this world to make an end of suffering

such bookends are lower in the Sangha of

the goose now this is the second stage

of sainthood the letting go or

destruction of three feathers means not

having anymore belief in itself not ever

having any doubt that this path is the

correct path and not having any beliefs

in wrong rites or rituals

now the attenuation of lust hate and

delusion what that means is these are

weakened a lot the left is winkin a lot

the hatred is weakened very much your

mind is more clear you're not caught by

demented thinking so much

now what it means by being a once

returner when you are when you have

attained the second stage of sainthood

that means but at the most you will come

back to the human realm one more time

if you don't attain the Obama if you

don't attain how are a hot ship then

then you die from this realm you'll be

reborn in a brahmaloka and then you will

attain nirvana in this Sangha of Vickers

there are bhikkhus who with the

destruction of the three feathers are

stream enter errs no longer subject to

perdition bound for deliverance headed

for enlightenment such bhikkhus are

lower in this Sangha of bhikkhus when

you are a stream into earth that means

you're at the first stage of

enlightenment and they call that falling

into the stream and with flat you lose a

belief in self completely you don't have

any doubt in the past you don't have any

balloons and wrong rites and rituals now

all of the other feathers are weakened

just a little bit at the most you will

be reborn seven times you will never be

reborn any lower than a human being

you won't be reborn as an animal you

will be reborn in the hell Rupp's

you will only be reborn as a human being

or the low Cobra

lokah when you become a sotapanna

that's what it's called do you stream

enterer that means that you will not

break the five precepts for any reason

at all that's why you never are reborn

in a loyal and human being because you

keep the Five Precepts you won't break

the five precepts for any reason in this

Sangha of bhikkhus there are bhikkhus

who are devoted to the development of

the four foundations of mindfulness such

bhikkhus are lower in the Sangha of the

cooze in the Sangha who Vickers there

are bhikkhus who abide devoted to the

development of the four right kinds of

striving that means the four right kinds

of effort the four bases of spiritual

power the five faculties the five powers

the seven enlightenment factors in

normally flow path such bhikkhus are

lower in the Sangha of bhikkhus in this

Sangha because there are bickers who

will be devoted to the development of

loving-kindness of compassion of

appreciated joy of equanimity and these

are the four brahma vihara of the

meditation on thalamus that means taking

the meditation of the 32 parts of the

body

if you have a lustful character it will

help put your mind in balance so that

you don't have less the rising so

strongly of the perception of

impermanence

it doesn't mean sitting and thinking

about how everything changes it means

seeing impermanence very clearly such

knickers are were in the Sangha of the

coos now also this the perception of

impermanence is talking about going into

some of the higher jhanas where you see

into the other pajamas and I'll talk

about that in a little while

where you see change happening all the

time in the Sangha of vicars there are

bhikkhus who about devoted to the

development of mindfulness of branding

vicar's when mindfulness of breathing is

developed and cultivated it is of great

fruit and great benefit when mindfulness

of breathing is developed and cultivated

it fulfils the four foundations of

mindfulness when the four foundations of

mindfulness are developed and cultivated

they fulfill the seven enlightenment

factors when the sudden enlightenment

factors are developed and cultivated

they flow true knowledge and deliverance

and how bhikkhus is mindfulness of

breathing developed and cultivated so

that it is a great joy

and great benefit or a beaucoup gone to

the forest or to the root of a tree or

an empty Hut

sits down having folded his legs

crosswise that's his body erect and

established mindfulness in front of him

ever mindful he brings in mindful he

brings out the word mindful is a little

bit tricky sometimes or the belly flows

like they should know what it means but

it's always kind of fuzzy mindfulness

means your attention that's all my

infamous of breathing means being

attentive with breathing breathing in

lung he understands I breathe in lung or

burning out long he understands I

breathe out long breathing in short he

understands I breathe in short or

breathing out short he understands I

breathe out short he trains thus I shall

breathe in experiencing the whole body

of breath he trains thus I shall breathe

out experiencing the whole body of

breath now let's back up just a little

bit he understands when he's wading in

in he understands when he's reading out

that doesn't mean focusing on any one

place 95% of the people that practice

mindfulness of breathing before

attention at their nostril tip and focus

their attention blur but clearly you

have never heard me say the word nose in

the

elections because it's not here it's

knowing when you breathe them and

knowing when you breathe out not

focusing on any one place but if you

want to put your attention on one place

it doesn't matter just don't focus your

mind there now then the living in

orbiting out experiencing the whole body

of that means when you breathe in you

know when you breathe in you see the

start of it you see the end of it when

you breathe out you know when you

breathe out you see it is thought of the

out-breath and the end of it that's all

let me know he trains less I shall

breathe in tranquilizing the battling

formation he trains less I shall breathe

out tranquilizing the bodily formation

now tranquilizing the bodily formation

that is what I'm talking about when I

say relax your mind let go of the

tension in your head

calm your mind on the in-breath let go

of the tension calm on the out-breath

let go of the tension home now at first

you might miss some in death or some out

breath away that's all right it doesn't

matter catch it the next time so you

miss the in-breath don't start thinking

about how you missed it just let it grow

it doesn't matter if you need to swallow

swallow let your body be on automatic

your mind open up and relax okay

if you notice that you're paying

attention to that then you treat that

just like a wandering car as soon as you

see your mind is down there okay let it

go calm let go of that engine in the

head come back to the breath you're

going to hear me continually say the

breath not in breathing and out

breathing and you're never going to hear

me say noting anything it's recognizing

when your mind is distracted letting go

of the distraction calming your mind

relaxing the tension in your head coming

back to your object of meditation now as

you do this you will start to experience

some degrees of calm or your minds very

much at ease you feel tranquil you feel

very nice so we'll go on with this and

I'll explain the next part in just a

moment it rains thus I shall breathe in

experiencing joy it claims thus I shall

breathe out experiencing joy what this

short little description is talking

about is the experience of both the

first and the second jhana I mean let me

read what it says this is a standard

description of what you go through with

each one of the jhanas it goes all

through the book

you're quite secluded from sensual

pleasures and what that means is letting

go of seeing you close your eyes if

there's sound hitting your ear you let

go of that calm your mind come back to

the breath any taste any smell you do

the same thing this is what it means by

letting go of the sensual pleasures by

secluding yourself from sensual

pleasures one of the sensual pleasures

that very difficult to let go of those

thank you we have the habit of thinking

a lot and it's very easy to get caught

in that thinking and move away from the

breath for a period of time it doesn't

matter

as soon as you recognize that your mind

has run away from your object of

meditation even if you're in

mid-sentence just let it go never mind

calm your mind relax the tension in your

head come back to the bracket again now

the next one is secluded from

unwholesome States being secluded from

unwholesome States there are times that

let's say during the day you are sitting

in meditation and or you were doing

something and somebody came up to you

and they got you angry and you thought

about that anger all day and then you

sit in meditation and what do you think

about same thing but this is an

unwholesome state so while you're

sitting in meditation

you try to recognize when you have this

emotional state come up now I use anger

as a thing to recognize but it's any

emotional state anxiety fear depression

sadness attachment to happiness

all of those are emotional states now

your directions are very clear when your

mind has gone away from your object of

meditation let it go

calm your mind feeling the tension go

away in your head and then come back to

your object of meditation now the nature

of these kind of thoughts and feelings

is that they don't go away right away

it's just like the pain that arises in

your knee or your back or wherever it

happens to be but as you continually

open up and allow that feeling in your

physical or emotional to be calm our

mind come back to your object of

meditation you are letting go of

unwholesome state now the letting go of

the unwholesome states your mind becomes

more and more clear only when you

completely let go of that state your

mind becomes really happy and what's

that happiness there is really and

what's that will mean some joy starts to

arise now when you sit in meditation you

will have joy arrives but your mind will

stay on your object of meditation very

well you don't have a lot of distracting

thoughts you might have a few but very

quickly your mind recognized

you let it go and calm and then you come

back and this is the state of the first

jhana now a bhikkhu enters upon n abides

in the first jhana which is accompanied

by applied and sustained thought with

joy and happiness born in seclusion

after the joy fades away your mind

becomes very very tranquil and at ease

and you feel very very comfortable this

is the feeling of happiness you would

you will gain in jhana and you'll be

able to sit in there for a period of

time and then you say well it's time to

get up and I have to go do this or do

that and the next time you sit you have

an active mind and you it takes a long

time to calm your mind you might be able

to get into that jhana you might not it

depends on a lot of different things now

one of the things that it really depends

on it's such a pleasant feeling as your

mind gets attached to it and you think

before you sit I'm going to have that

state again and what doesn't come it

will never come because of that desire

now you can knock yourself out of the

jhana and get into the sloth and torpor

very quickly by paying attention too

much to the joy and not coming back to

your object of meditation

now the hindrances there are five there

is lust

or greed there's hatred or a version

there's sloth and torpor that sleepiness

and dullness there's anxiety every

morning

that's restlessness and doubt now the

doubt that you have is whether I should

eat this kind of food or that kind of

food tonight that's not the kind of

doubt the kind of doubt that I'm talking

about is whether I'm doing this right or

not I don't feel like I just don't know

it's doubt in what you're doing with the

meditation or doubt that you can

experience one of these one of these

shamans now the reason that these are

called hindrances is because they take

your mind away from your object of

meditation and you're not meditating

anymore you're thinking about one of

those hindrances in the case of sloth

and torpor you're caught by the

hindrance very much and you get get

drowsy and you sleepy and you can't pull

out of it in with with the inferences

and it gets more subtle as you go into

the higher stages is that those always

identification with that hindrance I

want something I don't want something

I'm sleepy I'm Restless I don't know

there are beans subtle ego

identifications

with each one of the hindrances and it

stops you from meditating so when you

remember the instructions and that is no

matter what holds your mind away you let

it go you don't continue thinking about

it you let it be there by itself

call me Rhine tempt me redirect your

attention back to your object of

meditation when you do that enough you

will be able to overcome anything

now the second Connor again with the

stilling of applied and sustained

thought a bhikkhu enters upon it abides

in the second ghana which has

self-confidence and singleness of mind

without applied and sustained thought

with joy and happiness born of a

composed mind now with the second jhana

you stay on your object and you don't

have any wandering thoughts anymore the

joy that arises is stronger it lasts for

longer when that fades away the

happiness that arises and tranquility

that arises stronger very comfortable

you are starting to gain some

incremental fee you're starting to gain

some balance of mind when we get into

the Jonathan as you go higher and higher

the equanimity gets stronger and

stronger

when you are practicing this kind of

meditation let's say you have sensation

arise and you let that sensation though

when you come back to your breath again

calming your mind

we are starting to see the true nature

of that sensation and the true nature of

that sensation is that it is changing

all the time doesn't stay the same it

changes because if you were sitting a

little while ago and you didn't have it

and now all of a sudden you have it and

it's there for a little while and then

it disappears and it changes in

intensity sometimes it changes in place

sometimes it will move around sometime

it's always changing and you notice that

it is definitely unsatisfactory it's

painful it's a form of

and as you let that sensation go and

beaver by itself then you calm your mind

and come back to the breath you are

saying that that sensation is not yours

you don't have any control over it you

didn't ask the sensation to come up if

you start identifying with that

sensation the sensation gets bigger and

so intense as you try to control that

sensation with your mind that sensation

gets bigger and more intense

that's because you're taking it

personally I am that but as you allow

that sensation to be there and calm your

mind and redirect your attention you're

not taking that sensation personally and

when you're not taking that sensation

personally you're seeing how it really

comes up by itself it's there for a

little while it's unsatisfactory it goes

away by itself

so you're seeing its true nature and

each one of the dramas you will see this

you can have sensations arise and if

your mind grabs on to that sensation and

says I don't like it if you didn't draw

that anymore okay

so the happiness you get from a composed

mind a composed mind means a mind is

still not wandering around very much now

you still have observation thoughts

observation thoughts are thoughts about

what's happening right now in your mind

there's joy in my mind right now mind is

very still and very calm mine feels very

comfortable those kind of thoughts are

observation thoughts any other kind of

thought about what happened yesterday or

what's going to happen later

those are distraction thoughts

those are wanderings up you don't have

those when you get into the third jhana

or the second dr. John excuse me now we

get back to the suta he trains thus I

shall breathe in experiencing pleasure

he trains thus I shall breathe out

experiencing pleasure this is talking

about the third jhana and the third

jhana is described this way again with

the fading away as well of joy a bhikkhu

abides in equanimity and mindful and

fully aware still feeling happiness with

the body

he enters upon in abides in the third

jhana on account of which noble ones

announced he has a pleasant abiding who

has equanimity and is mindful the joy

fades away your mind becomes more and

more still there's not so much moment in

your mind anymore

and you start to experience very

comfortable feelings at this point you

don't really have any pains arising you

start to feel more and more soft in your

body more and more soft in your mind

very comfortable and this comfortable

feeling is the most comfortable you've

ever felt in your life but you don't

become attached to it because you have

equanimity now your awareness is very

very sharp your mindfulness is very

clear you're able to see what your mind

is doing if it starts to move away you

can let it go right then and calm and

stay on your object more easily okay he

trains thus I shall breathe in

experiencing the mental formation he

trains thus I shall breathe out

experiencing the mental formation he

trains thus I shall breathe in

tranquilizing the mental formation he

trains thus I shall breathe out

tranquilizing the mental formation this

is talking about getting into the fourth

jhana

the fourth jhana is very very high state

before we get into the jhanas your mind

has a lot of movement in it a lot of

wandering gods a lot of getting caught

in emotional states now as you get into

the jhana your mind has less movement in

it and you'd let go of the applied and

sustained thought and there's less

movement still now it's starting to

vibrate more instead of move you still

have the joy in your mind you still have

happiness arising in your body and in

your money now

as you start to go deeper into your

practice as you keep on calling your

mind on the in-breath and calming your

mind on the out-breath you naturally

will let go of the movement of joy it's

two course and mine becomes more subtle

now you only have happiness arising in

your mind and that is a fine fine kind

of feeling where joy is a more coarse

kind of feeling joy has excitement in it

happiness doesn't now as you continue on

with the practice and you get into the

fourth jhana it's described this way

again with the abandoning of pleasure

and pain with the previous disappearance

of joy and grief a bhikkhu enters upon

and abides in the fourth jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity even the

feeling of happiness

is to course so you go deeper than that

now all of these different genres that

I've described so far are what we call

part of the emotional body when you get

into equanimity into the fourth jhana

now you're starting to work in the

purely mental realms you don't have

feelings arise in the body so much your

body is very soft your mind is

exceptionally sharp you see when your

mind starts to move just a little bit

and you can let it go and calm right

then your mindfulness is outstanding

clarity is is something that you've

never experienced before

right it's a state that arises naturally

and will keep on going you get up into

the fourth jhana you're able to go

through the other jhanas and get to the

fourth jhana very quickly now you have

good agility of mind your mind is very

clear your mind is very alert and your

mind is very agile okay he trains thus I

shall breathe in experiencing the mind

he trains thus I shall breathe out

experiencing the mind that again is

talking about the fourth jhana

experiencing the mind completely seeing

when you're doing when went what your

mind is doing in the moment now this

practice is not only about sitting and

meditation this practice is about being

able to watch what your mind is doing in

the present moment and open up and relax

that's why when you come and you do a

retreat I tell you to keep your

attention and keep relaxing your mind

while you're walking while you're

sitting while you take a bath while

you're eating while you're doing

anything now the reason I tell you to do

this in retreat is so that you can be

able to do this while you're doing your

daily activities out in the real

world you start to notice more and more

how your mind gets tight intense by

overthinking and then you relax it let

it go calm your mind so this practice is

about learning how to recognize what

your mind is up to all the time and

relax it let go of the tension and that

directly leads to happiness arising I

shall bring it in flattening the mind he

trains thus I shall breathe out

flattening the mind now when you get

into the jhanas each one of the jhanas

you're able to experience joy now I know

I just got through talking about the

first two jhanas experiencing this kind

of joy that's very happy and it's

uplifting the other kind of joy that

arises is more subtle and it's how can

you describe it's it's called

all-pervading joy and it's like filling

a cup and keep filling it even though

it's over running it just kind of

bubbles out everywhere but it's not this

excited kind of joy both it was more

subtle kind of joy and it's very nice

and it's very pleasurable but it doesn't

have that excitement in it now as you

continue on with your practice the gross

movements of your mind start to become

finer and fine

and finer until it's vibration so your

mind isn't moving around very much at

all it just sitting in the vibrating and

that's what it's talking about spoiling

the mind by letting go on the in-breath

I didn't go on the out-breath and flat

piles on your mind and he come more and

more still less movement in the mind it

trains thus I shall breathe in

liberating the mind he trains thus I

shall bring out liberating the mind

liberating the mind here means letting

go of all the hindrances letting go of

the lower jhanas not being attached to

anything not liking not disliking your

mind is in a state of the equanimity

okay he trains thus I shall breathe in

contemplating impermanence he trains

thus I shall be out contemplating

impermanence now contemplating

impermanence here means getting into

what we call the immaterial plane now

when you were in the lower jhanas the

1st 2nd 3rd 3rd jhana those are the

emotional jhanas the 4th jhana has four

subsections and this is what we call the

immaterial realm now what I generally do

so that it keeps things clearer in your

mind I say it's the fifth jhana 6th

jhana 7th jhana 8th jhana but in reality

these are all

part of the fourth jhana and there is no

fifth jhana six on it but it just helps

keep it clear now

with the fifth jhana it's described this

this way again with the complete

surmounting of perceptions of form by

the disappearance of all sense

resistance and by the non attraction to

the perception of variety a word that

space is infinite a Booker enters upon

and abides in a base of infinite space

know what happens is as you're you're in

the fourth jhana and you keep on calming

your mind and you keep on relaxing in my

more and more and you will get to a

place where your mind becomes very

subtle and then you start feeling your

mind open up and you start feeling get

bigger and bigger and bigger and it's

continually getting expanding now this

is part of seeing impermanence because

you're seeing how this change is always

happening you're not attached to it at

all

but you're seeing how it was moving no

you keep coming back to the breath

you keep relaxing your mind more you

keep opening your mind more and that

feeling starts to fade away and you

start to notice that the breath is more

subtle and you can start to see

different kinds of consciousnesses

arising one of the ways you can see the

consciousness and not just doesn't

happen with everyone but one of the ways

you can see the consciousness is arising

is

you start seeing the breath as broken

movements that's one way you start

seeing consciousness or rise you still

have feelings that can arise in the body

and you see feelings arise and pass away

you see consciousness just continually

coming up and going away coming up and

going away coming up and going away now

again by the completes or mounting of

the base of infinite space aware the

consciousness is infinite always coming

up going away always changing but it's

always there they booked who enters upon

and abides in the base of infinite

consciousness thus you're seeing

impermanence very much now you're seeing

how things continually are changing okay

he trains thus I breathed in

contemplating fading away he trains thus

I breathe out contemplating fading away

now this is talking about the 7th jhana

this is described as by completely

surmounting the base of infinite

consciousness aware that there is

nothing a bhikkhu enters upon and abides

in the base of nothingness now at this

date what your mind has become very

subtle and you are letting go more and

more of concepts in your mind of how

things are by saying how mind becomes

infinite and space becomes infinite you

let go of a limited idea of mind by

seeing consciousness continually arising

and passing away will let go of an idea

that consciousness is a permanent thing

by letting go of consciousness and thing

Authority is nothing you are willing

letting go of a lot of different kinds

of concept of how you perceive

everything with your mind because now

you're seeing what there's mind

recognizing nothing but this state is

very interesting it's very subtle

you still have the factors of

enlightenment arising you still have the

five aggregates arising you can still

have things to see but it's not mine

looking outside of itself anymore

because there's nothing there to see now

it's only seeing these different things

arising in your own mind he trains thus

I shall breathe in contemplating

cessation he trains thus I shall breathe

out contemplating cessation now this is

called the 8th jhana by completely

surmounting the base of nothingness a

boku enters upon and abides in the base

of neither perception nor non-perception

now your mind before got very big now

your mind starts to get small and

smaller and smaller and smaller and it

gets so fine that it's difficult to tell

whether it's there or not

not like floating

this is all different perceptions of

mind it's not blank your mindfulness is

still there you have energy you have joy

you have investigation you have

stillness you have tranquility you have

equanimity but it gets very fine very

subtle that's why this is called

cessation because you can't tell

sometimes whether there's a mind there

or not or whether there's a perception

of anything or not now I shall breathe

in contemplating relinquishment I shall

Bend out contemplating relinquishment

now I was talking about vibration before

now your mind is vibrating at such a

high speed that you can't tell whether

it's moving or not were those by

building or not and eventually it gets

to a place where it turns off and this

is called the cessation of perception

and feeling you don't have any

perception you don't have any feeling

it's just like some little turned off

the light when you're in this state you

don't know you're in this state there's

no knowing there's no perception at all

now once in pali is called nirodha

samapatti me Rhoda samapatti cessation

of perception and feeling

now this is not the state of Nevada yet

let me define the word Nibbana because

there's some misunderstanding sometimes

the word Nibbana means putting out the

fire okay that's literally what it means

putting out the fire the power of

craving now there's two different kinds

of navona one is a mundane kind of

nirvana

it's very worldly now every time you

have an emotional state and you finally

let that go that is a state of Nirvana

but it's mundane the supramundane

Nirvana that is otherworldly that's the

one that we're working for okay

now the way you attained the super

mundane Nirvana is by having this new

Robo samapatti

occur and then when you come out of

nirodha samapatti what do you see you

see dependent origination forwards and

backwards dependent origination has 12

links and you see it very quickly and

you see this is because of that that is

a card with this and you see the

cause-and-effect relationships but it

fast Bing Bing Bing Bing Bing Lee

leaving and being

well it's going up you're seeing the

second noble truth the pilots coming

down you're seeing the third noble truth

this is how you experience the super

mundane navona when you get down to the

letting go of ignorance there is change

that happens there is a letting go it

happens in your mind and this is how you

get to become a saint this is how you

become a silver punna quite nice

actually and there's all kinds of things

that happen after that but I'm not going

to tell you about it but it is a very

very wonderful thing to happen it's very

good because that is how mindfulness of

breathing is developed and cultivated so

what it is of great fruit and of great

benefit now if you see dependent

origination the more clearly you see it

that depends what state you get to if

you see it very very quickly that means

that you're a sotapanna if you see it

more clearly and not quite so quickly

that means you go to the state of Sakha

Daaga me that's the second state then if

you see it even more clearly for a

longer period of time that means you

become an ion egami

that's the third state of obtain to it

if you see it very very clearly and you

can contemplate it for a period of time

that means that you get to become an AR

ha the fulfillment of the four

foundations of mindfulness and how

bhikkhus does it does mindfulness of

breathing developed and cultivated

fulfill the four foundations of

mindfulness because on whatever occasion

a bhikkhu breathing in lung understands

I breathe in loan or breathing out long

understands I breathe out thumb this is

kind of an interesting statement on

whatever occasion

this means during your daily life - when

you notice that your mind is very tight

very tense come back to the breath calm

your mind on the out-breath and on the

in-breath

let go of the tension in your head when

you see that you're over thinking you're

thinking thinking thinking thinking

thinking all the time as soon as you can

recognize that then you want to let go

of the thinking mind and let go of that

tightness in

the head it's very very easy to see that

tightness open up and calm your mind and

just one or two breaths relax then you

can go back to thinking after a while

but you'll notice that your mind becomes

more alert when you let go of that

tension when you let go of the constant

thinking now the way you get into your

intuitive mind is not by thinking it's

by having a quiet mind then you will

intuitively know the right thing to do

at the right time your intuitive mind is

a very quiet voice in your head if

you're thinking a lot you'll miss it but

if you calm your mind more and more your

mind becomes more at ease now this is

during your daily activities while

you're walking from here to there on

whatever occasion do you mind open up

and relax let go of the thinking so much

the thinking is only habitual you feel

like you have to be thinking or you're

not doing something but you miss a lot

by thinking too much

so try during your daily activities to

have a mind that recognizes this

tension and feel it open up and calm

okay branding in short he understands I

breathe in short or breathing out short

understands I breathe out short this

just means you know when you're

breathing now you can do this while

you're walking you can do this while

you're standing you can do this while

you're sitting it doesn't matter the way

the walking meditation is taught by most

people is that you put your attention on

your feet and pay attention to your feet

but that's not what the instructions are

here the instructions here are on

whatever occasion you know when you're

breathing in you know when you're

breathing out so you calm your mind then

keep on opening up and relaxing your

mind let go of thoughts when they come

in you're not trying to suppress

thoughts you're not trying to force

thoughts not to arise but as soon as you

recognize your thinking just let it go

home your mind you start to feel more of

a sense you didn't blow of anxieties and

restlessness

in that flow of worries and doubts your

mind becomes much more alert and much

more in the present moment okay a month

trained thus I shall breathe in

experiencing the whole body of breath he

trains us I shall breathe out

experiencing the whole body of breath

this means that you know when you're

breathing in from the start to the

finish and you know we are breathing out

from the start to the finish that's why

I shall breathe in tranquilizing the

bodily formation here we go again

the tranquilizing of the bodily

formation is letting go of the tension

in the head feeling your mind open up

come come now every time you open up and

become calm your mind becomes more alert

and with that there's less Duke of

arising so very important on the

in-breath to tranquilize the bottle in

formation that means tranquilize any

tension you have in your body - but the

subtle tension is in the head and this

is what most people miss they don't

recognize when they have tension in

their head so now as you become more

used to doing this meditation you will

start to recognize when your mind gets

tight and as soon as you recognize that

then you can let it go the only mind

open up and relax but it takes some

effort at first

okay on that occasion a vicar abides

contemplating the body as a body

hardened fully aware and mindful having

put away covetousness and grief for the

world covetousness is lust and grief is

a version so what you're really putting

away is I like this I don't like that

okay now when you are very much alert

you'll see the tension start to arise

when you like something and you want it

and you feel your mind go out and grab

it you'll see that that causes tension

and let's start to let it go as you let

go of the things that you really want

and this is the thinking about what you

want a lot say you want to buy a new car

how much do you think about buying a new

car before you actually buy it that

desire comes up many many times that

desire coming up

pose your mind out of the present moment

now you're in the daydream land and

you're in your imagination this is the

time when accidents happen or if you

have dislike dislike of the situation

the situation goes away but your mind

still dislikes it and it goes over and

over and over I was just talking to a

lady today that told me of the

dissatisfaction she had 15 years ago and

she was still angry about it her mind

became just like a rock when she was

talking and

started teasing her about it and said

look at how you feel right now and she

got a very terrible look on her face I

said look at what your mind is doing

right now feel how tight your mind is

right now because of that happened 15

years ago but you're still holding on to

best open up and relax it's not

important what happened in the past

happened in the past you're worrying

about it you're disliking it only causes

you to have more pain so as as you start

to recognize that tight mind you start

to recognize some of your old ways of

thinking and old ways of acting and and

let go of the tight mind there you let

go of the memory and you just let that

feeling be there by itself and calm your

mind come back to the breath and relax

your mind will go back to that that old

memory again then you let it go again

until it fades away by itself this is

not suppressing anything this is

allowing thoughts and feelings to be

there but not getting involved in them

I'm not getting wrapped up in them

because when they're wrapped up in

thoughts of either liking this or

disliking that you don't even know where

you are anymore you don't even know you

have a body you don't know where your

body is you don't know that you're

driving a car or walking across the

street because there's so much

involved in thinking about so this

meditation is learning how to let go of

the thinking mind by recognizing how

much tension arises in your head because

of the thinking so you open up and relax

as you do it more and more your mind

naturally becomes calm and once that

calmness there's clarity of life there

is a letting go of emotional states

after I talked to this lady for a little

while I said okay now you go meditate

and when she came back from the

meditation she was all smiles and the

reason that she was all smiles was

because she finally did let go of the

dissatisfaction that she's been adding

come up over and over again for a long

time

now the rest of the day she was smiling

and she was happy because she let go of

an attachment and that's what the

meditation is all about it's being able

to recognize that mine that gets tight

and attached and open it up and allow

that feeling to be there by itself

relax come back to the breath a few

times

I say that this is a certain body among

the bodies namely in bringing and out

breathing that is why on that occasion a

bhikkhu abides contemplating the body as

a body hardened fully aware and mindful

now when you let go of the tension in

your head your mind is fully aware and

clear your attention is bright you know

where you are you know what you're doing

you're not pulled away by that thinking

money

having put a little covetous and grief

for the world bhikkhus on whatever

occasion a bhikkhu who trains thus I

shall breathe in experiencing joy he

trains us I shall bring out experiencing

joy now as you let go of the like and

dislike of things when they come up and

your mind becomes more at ease you will

start to experience what we call a jhana

now the first jhana it takes some effort

stay on your object of meditation and

you can see your mind moves and you let

go of the movement bring your mind back

to your object of meditation that's

called applied thought and sustained

thought staying with your object of

meditation is sustained thought your

mind that lets go the distraction and

coming back to your object that applied

thought learning how to let go of

discursive thinking wandering life now

when you do this your mind will start to

become more and more calm and it will

stay on the object - meditation by your

mind staying on the object of meditation

you experience joy it's a very pleasant

feeling it's an uplifting feeling you

feel light and you feel happy smiling

after the joy fades away now if you get

involved in the joy that's the fastest

way to make the joy go away when you

start thinking about the joy and how

you'd like it and you really this is a

great feeling and I want it to stay

forever and that's the fastest way to

make it go

so you allow this feeling of joy to be

there just like you allow the feeling of

pain or dissatisfaction you open up your

mind and we then come back to your

object of meditation that is how to make

the joy last for a longer period of time

but eventually the joy will fade away

now on the other side of the joy there

is very strong tranquility

now the joy is a feeling that has some

excitement in it but the tranquility is

feeling very calm and then you start to

feel very much at ease

so the joy arises then there's

tranquility and then there's comfortable

feeling the comfortable feeling is what

we call happiness and you have a mind

that's very unified you have a mind

that's very composed and still these are

all of the different aspects of the

first jhana now

the second jhana is a little bit more

subtle it doesn't take very much effort

at all

stay on your object of meditation where

you in the first jhana it took some

effort the second jhana is much much

easier the joy that arises is a little

bit stronger at last for a little bit

longer it's more pleasurable

after that fades away the tranquility

lasts for longer more peaceful more calm

and the comfort lasts for longer now in

the description of the second jhana they

described this as having self-confidence

you have self-confidence once you

experience the second jhana you have no

doubts arising that this isn't race it's

good when you get to the second jhana

you've let go of a lot of emotional

states by you're letting go of emotional

states that means that you're able to

see things more clearly your daily

activities you're able to recognize

easier how your mind gets tight and

tense and you let it go in other words

you have more confidence in your daily

activities and dealing with whoever or

whatever you have to deal with where

before when you started meditating you

might have fear coming up when you look

somebody else and you have trouble

talking with them by the time you get to

the second jhana you feel more right

you feel more comfortable and more

confident in what you're doing in the

present moment so this meditation is not

just about sitting in meditation this

meditation is very much about living and

you can experience joy more and more

often while you're out there it will

come up much more many more times

okay then the second jhana has a lot

more composure of mine in other words

your mind will naturally stay on your

object of meditation for a longer period

of time now it trains thus I shall

breathe in experiencing pleasure it

trains us

I shall breathe out experiencing

pleasure this is talking about getting

into the third jhana the third jhana has

no more joy arising in it the third

jhana has very very strong

comfortableness and equanimity your mind

is in a sense of balance you have very

strong mindfulness you see when your

mind just starts to move a little bit

and you can let go of the tension and

calm your mind and come back and you'll

have full awareness and full awareness

means when you're practicing my

meditation you'll hear sounds if someone

comes up and they touch you

when you're practicing other than this

kind of meditation when you're

practicing concentration meditation

instead of tranquility meditation when

you get to the third zone you don't

really have much feeling in your body

anymore I could come up to you with a

stick and eat you I could move our hands

and all different kinds of possible

postures and you will notice so when

you're practicing concentration and you

get into the third jhana you don't have

full awareness but when I'll practice

tranquility you do have full awareness

you know what is happening around you

but it doesn't make your mind shake very

much your loss is very strong your

attention will go to that but it doesn't

shake and coming back to your object

very easily

the train with us I shall build in

experiencing the mental formation trains

thus I shall breathe out experiencing

the mental formation it trains us I

shall breathe in tranquilizing the

mental formation it trains us I shall

bring out tranquilizing the mental

formation now this is talking about

getting into the fourth jhana where the

feeling of comfortableness and Happiness

is even two-port now you let go

completely this is called boring the

pleasure and pain you have neither

pleasure in the pain it doesn't actually

mean you don't experience closure or

pain it means that your mindfulness is

so incredibly good and your mind is in

such a state of equanimity that it

doesn't make you move at all so you can

have a pain arise in your name but your

minds as a doesn't even go into that

sensation it just stays on the breath

you know that there's that sensation

there but it doesn't bother you because

your mind is in such a strong state of

equanimity balance now this is where in

some of the sutas they describe this

state as having a mind that is very

manageable

a mind that is really a mind that is

very composed and very still this is

what the fourth jhana is all about it's

a very strong mindfulness mindfulness

means attend

you can see your minds start to wobble

and go away and as soon as you see your

mind start to wobble

you can relax it right then come back to

the breath very easily but you keep on

opening up your mind letting go

tension in your head it gets more subtle

at this point

just keep doing it anyway you keep on

relaxing on that occasion a bhikkhu

abides contemplating feelings as

feelings Arden fully aware and mindful

having foot away covetousness and grief

for the world I say that this is a

certain feeling among feelings namely

giving close attention to in breathing

and out breathing that is why on that

occasion a bit cooler by concentrating

feelings as feelings Arden fully aware

and mindful having put a little

covetousness and grief through the world

Bickle's on whatever occasion a bhikkhu

trained thus I shall breathe in

experiencing the mind it rains thus I

shall breathe out experiencing the mind

I shall breathe in gladdening the mind I

shall breathe out flattening the mind

now

when you keep on combing your mind and

opening your mind more and more you

start to recognize how you hold on to

mental concepts about things you hold on

to a mental concept about being solid

you hold on to a mental concept about

things not moving at all not changing at

all you can also begin to experience in

a stronger way the enlightened a strong

interest in their nether potion

and by you're taking bowling strong

interest in your meditation you're

seeing how everything works now that is

what leads to the investigation of work

experience and that's the second factor

abiding thus mindful he investigates and

examines that state of wisdom and then

barks upon a full inquiry into it on

whatever occasion abiding lost mine for

the bhikkhu investigates an examines

that state with wisdom now examining

something with wisdom means seeing the

three characteristics of all existence

that means seeing everything has changed

it's impermanent nothing stays the same

it's always moving it's always changing

and because it's changing there's a kind

of dissatisfaction with that

you can be sitting in meditation and all

of a sudden opinion arises what happens

with that dissatisfaction arises because

there's pain dislike arises in your mind

because of opinion but and will open up

and allow it doesn't matter so much

anymore and it was opening up and

allowing is what we call non self that's

enough you're not identifying with that

pain seeing that dissatisfaction opening

up the mind relaxing allowing that pain

to be there by itself without thinking

about it without getting involved with

it and when you see things as

impermanent you see things as

unsatisfactory and you see them as

non-self you are seeing with wisdom what

your experience is and that means that

you are investigating it with a mind

it's clear on that occasion the

investigation of States Enlightenment

factor is aroused in him and then he

develops it and by development becomes

to fulfillment in him in one who

investigates and examines that state of

wisdom and embarks upon a full enquiry

into it tireless energy is aroused on

whatever occasion tireless energy is

aroused in a Baku who investigates and

examines that state with reason and

embarks upon a full and flower

into it among occlusion energy

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him I'll talk

about this in just a minute we have one

more and one who has aroused energy

unworldly joy arises the unworldly joy

that arises is the joy that you've got

only by the practice of meditation you

remember I told you before there's by

different kinds of joy there's a best

leche for breast pumps it lasts for a

moment goes away there's like a flash of

lightning

it's very intense it lasts for a little

while it goes away there's like standing

in the ocean and having waves of joy

coming over you always after way okay

those three kinds of joy are experienced

by anyone at any time these are called

worldly that the unworldly joy is the

drug that you experience only through

meditation and that means that uplifting

joy and at last for a long period of

time or that all-pervading joy the more

subtle joy now when you have darkness of

mind your mind just goes out you have to

be able to pick up your effort and cook

up your energy in the world

to do that is by focusing on one of

these first enlightenment factors

investigation you're going to

investigate what the feeling of dullness

is energy you need to pick up your

energy joy these three enlightenment

factors will directly overcome dullness

of mind so you need to be very familiar

with these different enlightenment

factors

okay on whatever occasion unworldly ROI

arises in a bhikkhu who has aroused

energy on that occasion dry

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him people they

live in to the higher jhana will

continually come and explain that

they'll feel very very good and that is

the Enlightenment factor of joy they

feel peaceful they feel calm but we also

feel very nice in one who has joy the

body and the mind becomes tranquil on

whatever all clothes in the body in the

mind becomes tranquil in a bhikkhu who

has joy on that occasion tranquility

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him so you have

right after withdrawing you start to

feel tranquil they calm very much at

ease serene very nice so you're very

much alert to that kind of feeling and

one whose body is tranquil and who feels

closer the mind becomes still on

whatever occasion the mind becomes still

a bhikkhu whose body is tranquil and who

feels poker on that occasion

the stillness enlightenment factor is

aroused in him when you go into the

higher jhanas your mind becomes very

very much at ease and spoons on your

object of meditation for long periods of

time the feeling of joy the feeling of

comfortableness will last for a long

time the stillness you will your

mindfulness will be sharper during your

daily activities and you will naturally

start to make your mind more calm and

more it means and and have less tension

in it but it will still be somewhat

active this way looks on with equanimity

at a mind thus still and composed on

whatever occasion a book closely looks

on with equanimity at the mind that

still on that occasion the equanimity

enlightenment factor is aroused in him

and he develops it and by development it

comes to fulfillment in him so there is

the state of balance you have a mind of

mind and body that's very tranquil and

very calm but also the state of balance

now when you have tranquility you have

stillness and you have in Qin enmity you

don't have a mind that has any

restlessness in it but when your mind

has restlessness in it the way you

overcome the restlessness and when you

go into the higher jhana it's not this

gross feeling it gets more subtle but it

has excitement

and the way that you overcome that is by

focusing more on stillness on

tranquility with equipment into there

can be a very subtle dislike of the

restlessness and that's where the

equanimity comes in you let go of that

very easily now you go through all of

these different enlightenment factors

worth contemplating feelings and

contemplating mind and contemplating

mind objects Booker's that is how the

four foundations of mindfulness

developed and cultivated fulfilled the

seven factors of enlightenment

fulfillment of true knowledge and

deliverance and how because do the seven

factors is do the seven enlightenment

factories developed and cultivated

fulfilled through knowledge and

deliverance here because a Booker

develops the mindfulness enlightenment

factor which is supported by seclusion

dispassion and cessation and ripens in

relinquishment

this is talking about the different

higher dramas again he develops the

investigation estates enlightenment

factor the energy enlightenment factors

with joy enlightenment factors a

tranquility enlightenment factor the

stillness enlightenment factor the

equanimity enlightenment factor which is

supported by seclusion dispassion

cessation and ripens in relinquishment

that the relinquishment remembered when

is going to new robust on my body

turning off of consciousness then seeing

dependent origination you'll hear me say

that a lot of times the way that you see

dependent origination you can sit here

and memorize all twelve links but that

is only intellectual knowledge when it

arises it's not like it's from memory

it's different it's more realization

this is how it works

bing-bing-bing-bing like that

buckles battles how the seven

enlightenment chapters developed and

cultivate cultivated fulfilled true

knowledge and deliverance that is what

the Buddha said the bhikkhus were

satisfied and delighted in the Buddha's

words now let's go back and take a look

at the fulfillment of the four

foundations of mindfulness only this

time we're going to go back to the sake

fatahna success

I said bhikkhus 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 and now or if there

is a trace of thinning left non

returning now what this is actually

talking about is if you practice beyond

upon us a fee and you have these

experience of Nirvana you will end this

lifetime become either an are hot or in

Kanagawa that's what it means by you

will you can expect one of two fruits

either final knowledge here and now or

if a trace of clinging is left you

become a non returner let alone seven

years baku if any one should develop

these four foundations of mindfulness in

such a way for six years for five years

for four years for three years for two

years for one year one of two fruits can

be expected for him either final

liberation here and now or if there is a

trace of thinning left non return let

alone one year because if any one should

develop these four foundations of

mindfulness in such a way for seven

months or six months for five months for

four months for three months for two

months for one months

we're half a month one of two fruits can

be expected for him either final

knowledge here and now or if there is a

trace of clinging left non return let

alone a half a month because if anyone

should develop these four foundations of

mindfulness

mindfulness in such a way for seven days

one of two fruits could be expected for

him either final knowledge here and now

or if there is a trace of clinging left

non return so it was with reference to

this that it was said bhikkhus this is a

direct path for the picture 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

mainly the four foundations of

mindfulness so when someone fulfills the

four foundations of mindfulness through

the practice of anapanasati one of two

fruits can be expected by that person

either final liberation here and now or

if there is a trace of clinging left non

Ling term

this is a pretty big claim this is

something that is not made up by which

Baku this is just reading straight from

the suta himself as we practice on a

panel see through the practice of

opening up and tranquilizing the mind as

we continually relax and open up and let

go mind will eventually become very

still all of these different jhanas will

start to occur if you experience the

first jhana and you continue on with

your practice you will eventually in

this lifetime be able to experience and

realize dependent origination

remembering that you cannot attain

nirvana not the super mundane Nirvana

without the experience of dependent

origination seeing how all of the

different factors arise they're there

for a little while and they disappear

anyone that claims that they have the

experience of Nirvana without talking

about dependent origination and saying

dependent origination it means that they

have not experienced the super mundane

navona yet

seeing dependent origination is the

doctrine that the Buddha continually

talked about in all of his 45 years

affected he talked about the realization

of the cause of suffering the second

noble truth and the cessation of

suffering the third noble truth and this

is exactly what seeing dependent

origination actually is it is without

any question the most important part

that must be realized by everyone if

they are to attend inugami

there is no way to attain the super

mundane Nirvana without the seeing of

dependent origination

now the venerable sari put that when he

first became enlightened when he became

a sotapanna

it was because he heard one statement

about dependent origination he heard of

things that proceeded from a cause there

cause the photographer has told just

hearing that there is cause and effect

relationship was enough for him to

become a sotapanna when he went and told

venerable mogul Anna

he used the whole statement that was

given by a CG

of things that proceed from a cause this

is the second noble truth there cause

the Takata has told and also their

cessation thus teaches the great

aesthetic talking about their cessation

as the third noble truth and that is

seeing dependent origination and it's

cessation this is taken from this earth

that it doesn't have anything to do with

the commentary may everyone be well and

happy and attain final liberation