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

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

good evening welcome to da masuka

Meditation Center the seasoning on TV

male MC will be giving the dhamma talk

Mishima nakaya number 59 the bahu waned

Nia suitor the many kinds of feeling

thus have I heard on one occasion the

blessed one was living at swathi in

Jettas Grove anything bendiga spark then

the cart of the carpenter pond Chicago

went to the venerable who died after

paying homage to him he sat down at one

side and asked him venerable sir how

many kinds of feeling have been stated

by the blessed one the carpenter pranshu

conga did a lot of work around there so

he got to listen to a lot of dhamma tux

I don't know we'll have to ask him

three kinds of feeling have been stated

by the Blessed One householder pleasant

feeling painful feeling and neither

painful more pleasant feeling these

three kinds of feeling have been stated

by the blessed one not three kinds of

feeling have been stated by the Blessed

One venerable udayan two kinds of

feeling have been stated by the Blessed

One pleasant feeling and painful feeling

this neither painful more pleasant

feeling has been stated by the Blessed

One as a peaceful and sublime kind of

pleasure a second time and a third time

the venerable who died and stated his

position a second and third time the

carpenter panja conga stated his but the

venerable liu dian could not convince

the carpenter pancho conga nor could the

carpenter panja conga convince the

venerable who Diane the venerable Ananda

heard their conversation then he went to

the Blessed One after paying homage to

him he sat down at one side and reported

to the Blessed One the entire

conversation between the venerable who

Diane and the carpenter pancho conga

when he had finished the blessed one

told the venerable Ananda Ananda it is

actually a true presentation that the

carpenter pancha Congo would not accept

from udayan and it was actually a true

presentation that who Diane could not

accept from the carpenter pancha conga I

have stated two kinds of feeling in one

presentation I have stated three kinds

of feeling in another presentation

I have stated five kinds of feeling in

another presentation what are caught

five kinds of feeling I know you know

you know

well

no that would be six games five kinds of

feeling Duke asuka doma gnosis oh manasa

boo pika painful physical feeling

pleasant physical feeling painful mental

feeling pleasant mental feeling and

equanimity five kinds of feeling I have

stated six kinds of feeling in another

presentation that's the feeling that

arises at each of the scent stores I

have stated 18 kinds of feeling in

another presentation of what are the

team kind feeling it's a sixth sense

sense doors painful Pleasant neither

painful more pleasant I have stated 36

kinds of presentation in another at 36

kinds of feeling in another presentation

and that is the worldly and unworldly I

have stated a hundred and eight kinds in

another presentation yes with with the

thirty-six that is how the Dhamma has

been stated by me and different

presentations when that Dhamma has thus

been shown by me and different

presentations it may be expected of

those who will not concede allow and

accept what is well stated and well

spoken by others that they will take two

quarreling brawling and disputing

stabbing each other with verbal daggers

but it may be expected of those who

concede allow and accept what is well

stated and well spoken by others that

they will live in Concord with mutual

appreciation without disputing blending

like milk and water viewing each other

with kindly eyes Ananda there are these

five chords of sensual pleasure what are

the five forms cognizable by the I that

are wished for desired agreeable and

likeable connected with sensual desire

and inviting lust sounds cognizable by

the year that are wished for desired

agreeable and likeable connected with

sensual desire an inviting lust odors

cognizable by the nose that are wished

for desired agreeable and likeable

connected with sensual desire

inviting lust flavors cognizable by the

tongue that are wished for desired

agreeable and likeable connected with

sensual desire and inviting lust

tangibles cognizable by the body that

are wished for desired agreeable and

likeable connected with sensual desire

and inviting lust these are the five

quarts of sensual pleasure now the

pleasure and joy that arise dependent on

these five chords of sensual pleasure

are called sensual pleasure should

anyone say that is the utmost pleasure

and joy that beings experience I would

not concede that to him why is that

because there's another kind of pleasure

loftier and more sublime than that

pleasure and what is the other kind of

pleasure here Ananda quite secluded from

sensual pleasures secluded from

unwholesome states a monk enters upon n

abides in the first jhana which is

accompanied by thinking and examining

thought with joy and happiness born of

seclusion that is the other kind of

pleasure loftier and more sublime than

the previous pleasure getting and into

the first jhana

should anyone say that is the utmost

pleasure and joy that beings can

experience I would not concede that to

him

why is that because there's another kind

of pleasure loftier and more sublime

than that pleasure and what is that

other kind of pleasure here Ananda with

the stilling of thinking an examining

thought a monk enters upon and abides in

the second jano which has

self-confidence and stillness of mind

without thinking and examining thought

with joy and happiness born of

collectiveness that is that other kind

of pleasure loftier and more sublime

than the previous pleasure when you get

into the second jhana you start to gain

a lot of confidence you start feeling

like I'm starting to get it a little bit

I'm starting to understand and you feel

yourself go deeper now the second jhana

is called the noble silence Jonah says

that in the Sam mutiny kaya case you're

wondering

this means that you stop internal

verbalization of making the wish now you

just bring up the wish feel it and put

that in your heart and radiate that to

your spiritual friend

should anyone say that is the utmost

pleasure and joy that beings experience

I would not concede that to him why is

that because there's another kind of

pleasure loftier and more sublime than

that pleasure and what is that other

kind of pleasure here Ananda with the

fading away of joy a monk abides in

equanimity mindful and fully aware and

still feeling happiness with the body he

enters upon and abides in the third

jhana on account of which noble ones

announced he has a pleasant abiding who

has equanimity and is mindful this is

that other kind of pleasure loftier and

more sublime than the previous pleasure

there are some monks that will say that

the first three jonna's are called the

emotional jonathans because that you're

you have equanimity in each of those

jonna's but it's not very strong and it

brings a little bit of excitement into

the practice the joy is very nice and

when you get into the second jhana it's

even nicer and when you get into the

third jhana it's you still have the

comfortable feeling in your body as you

go deeper into your practice the feeling

in your body starts to disappear

but it's still called part of the

emotional body this is like there's a

bee that sees a flower and he walks

around the outside of the flower and

he's smelling it and he's becoming

interested in it that's like the first

jhana and then he starts going towards

the center that's like being in the

second jhana as he's getting the pollen

and whatever else he gets out of that

the third jhana is like he's coming out

of that and he's very well satisfied and

the 4th jhana which is not the emotional

drama he flies off of the of the flower

and goes home so

should anyone say that this is the

utmost pleasure enjoy that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure and what is

that other kind of pleasure here Ananda

by abandoning pleasure in pain with the

previous disappearance of joy and grief

a monk enters upon an abides in the 4th

jhana which has neither pain nor

pleasure and purity of mind duty

equanimity now when it says it has

neither pain nor pleasure what is

talking about is it doesn't make your

mind shake you there can still be a

painful feeling that arises but you just

let it be there you don't get attached

to it this is that other kind of

pleasure loftier and more sublime than

the previous pleasure should anyone say

that this is the utmost pleasure and joy

that beings experience I would not

concede that to him why is that because

there's another kind of pleasure loftier

and more sublime than that pleasure and

what is that other kind of pleasure when

the Buddha is talking about in the

Eightfold Path when he's talking about

right concentration which I called

harmonious collectiveness the definition

in souta's is always the right

concentration is the four dramas

the 4th jhana has four different aspects

to it and this is where people get into

calling it the 5th jhana 6th jhana 7th

jhana 8th jhana actually they're just

different parts of the 4th jhana

as you your your equanimity is the

highest kind of feeling that you will

experience there's different degrees of

equanimity that go deeper and deeper but

it's still equanimity should anyone say

that this is the utmost pleasure enjoy

that beings experience I would not

concede that to him why is that because

there's another kind of pleasure loftier

and more sublime than that pleasure what

is that other kind of pleasure here

Ananda with the complete surmounting of

gross perceptions of form gross

perceptions of form when when you get to

the 4th jhana you don't have any feeling

in your body except your head and this

is where you're radiating out but when

there is contact you would feel that

contact it doesn't make your mind shake

it doesn't make your mind wobble wobble

but you know that it happened if

somebody came along with a motorcycle or

some some kind of vehicle it made noise

you would hear that but your mind

wouldn't want to go to it it just that's

a sound that's all so the equanimity is

quite nice when you get into this state

one of the things that many people that

are practicing absorption concentration

don't realize and I've actually had

people laugh at me when I tell them that

it's what they're saying is not true

you can carry the 4th jhana with you

while you're doing your walking you can

have strong equanimity you don't feel

your body except the bottom of your feet

when you touch the ground and your head

and it's a little bit peculiar but

people that practice one-pointed

concentration they will tell you know

that's impossible you can't be moving

around and be in that Jonna you can be

moving around and be in any of the

jhanas except neither perception or non

perception when you start doing your

walking with neither perception or non

perception you go down into the

nothingness of which even my my teacher

Lucille Ananda didn't believe until he

actually could get to that state and see

it for himself you can be in nothingness

and still do your walking meditation

when you get to neither perception or

non perception things are a little bit

too subtle and you're not able to to

carry that with you when you do the

walking but people that practice

absorption concentration they quite

often they think that you can't be in

that Jonna while you're even in the

first job you can't be in any dramas

when you're walking that's their belief

of course it's not true and you will be

able to be doing any kind of activity if

you develop your mastery of going in and

out of the dramas you'll be able to be

doing any kind of activity and get into

the first jhana the advantage of that is

that Jonna is strong enough that you

will not have hindrances arise in your

mind these are the gross entrances so if

you want to visit somebody in the

hospital and they have a lot of pain or

frustration or sadness whatever the

catch is and you go in and you start

radiating joy they will feel that joy

and their mind will start to come up to

your level and they stop hurting so much

now this happens in the third Jonah and

this happens in the fourth job I prefer

to go in and radiate loving kindness

with equanimity in my mind because when

that strong equanimity is there their

mind has a tendency to get balanced and

then they that they don't have so much

pain distracting them their pain becomes

less and less

okay so we're getting back to with a

disappearance of gross perception of in

sensory impact in other words you don't

sit there and all of a sudden just feel

some of your body your body isn't there

unless there is contact when there is

contact then the subtle perceptions can

arise aware that space is infinite a

monk enters upon and abides in the base

of infinite space now when you're

practicing the way that I'm teaching you

when you get int into infinite space

this is where the feeling of loving

kindness changes and it becomes

compassion now every day the Buddha

would get up after taking rest and he

would radiate compassion to all beings

in the world and then he would survey

the world and see who needed to talk to

him and then they

arrange that the Mahayana practices they

talk a lot about infinite compassion you

have to develop your infinite compassion

but I suspect very strongly that what

they're saying is you have to practice

compassion with infinite space

that is something that should not be in

there that's why I skipped over it

that is taken from the vasudha maaga

understanding of things yes see I've I

have some friends that are be vom says

which means they've memorized about this

many books and they've taken a test on

it and the test is I read a sentence to

you I tell you what suited is I read a

sentence and you continue and if you

make a mistake you only get six mistakes

and then you fail so being a B vamsi is

not an easy thing my teacher Lucille

Ananda the year that he took the test

and there's you have to be under 28

years of old day of age and he took the

test and that year he did not make a

mistake he was number one in the country

that year and it so happened that when i

went to burma one of the monks that was

staying at the meditation center that I

was dead that I was at he was the number

one in the country in the year that he

took the test and he came to visit and

we had some good talks about the

translation and he told me that there's

quite a bit of the Vasudha maaga still

in this translation and he encouraged me

very much to take that out

so that sentence is misleading and I add

the word gross perception because just

perception is misleading and that

implies that you're in absorption and

your mind is really absorbed and

you don't feel your body at all your

mind is so absorbed but when you're

practicing twim' tranquil wisdom insight

meditation it's a different kind of

meditation where you still have

awareness of things around your mind is

not so over focused on just one thing

excuse me yes

no they're just into the attainment

because I saw

well the thing with with absorption

concentration is if you make up your

mind before you go into that state that

you're going to see something you can no

no no there's no scene right and they're

in nineteen teens I think or nineteen

twenty somewhere around there there was

a couple of people that were really into

deep absorption concentration and they

wanted to see if there was anything

smaller than a molecule because that's

what they had heard was the smallest

thing and they not only saw atoms they

saw electrons and neutrons and they even

saw quirks and they described them in

their language of that time so you can

you can direct your mind to see some

things but you don't see how the process

works and that's what the real problem

is with the absorption concentration

because the force of the concentration

suppresses the hindrances and the

hindrances or where your attachments are

so you keep on taking your attachments

to your object to meditation and you're

forcing those down but you don't learn

about dependent origination when you're

practicing that

ok

should anyone say this is the utmost

pleasure enjoy that beings experience I

would not concede that to him why is

that because there's another kind of

pleasure loftier and more sublime than

that pleasure and what is that other

kind of pleasure here Anandi Bai

completely surmounting the base of

infinite space aware that consciousness

is infinite a monk enters upon and

abides in the base of infinite

consciousness this is that other kind of

pleasure loftier and more sublime than

than the other pleasure so when you get

into when you're practicing the Brahma

viharas when you get into infinite

consciousness the feeling of compassion

disappears and the feeling of joy

appears this all happens by itself you

don't have to make it be there ok it

does it on its own you'll get to a place

where all of a sudden your mind becomes

very peaceful and calm and then you'll

feel this kind of joy now this isn't the

same kind of joy that you felt before

this is a not excited kind of joy this

kind of joy is

like the awakening factor of joy this is

called the overflowing kind of joy where

it is kind of you just feel happy you

feel good now with this kind of joy

there can be some strange things that

occur one of the things is you'll be

sitting and that joy is there and it's

very comfortable and you feel very good

all over everything just feels great and

then your eyes pop open so that's

interesting so you close your eyes and

your eyes pop open Wow wonder what's

doing that I'm not doing it it just

happens close your eyes your eyes pop

open okay now a lot of the Buddha images

that you see they'll show you that his

eyes are half open what the artist is

trying to show you is he was

experiencing this kind of joy and the

all-pervading joy and you don't focus on

anything you just leave your eyes open

and stay with the joy radiating that to

all beings and

while you're sitting you can notice if

your eyes pop open you can notice that

the eyes or the ear or the body or mind

I didn't notice I didn't say nose or

tongue because you're not tasting

anything at that time you're not

smelling anything at that time really so

it's not going to come up but it can

happen at any of the Sun stores and it's

it's like blinking very very quickly and

it's like seeing a movie that's going a

little bit too slowly and you see each

one of the pictures but it's it's

happening quickly now you're seeing

individual consciousnesses arise and

pass away now the thing with this

particular realm is that you start

realizing very deeply that everything is

changing

and because there is this continual

change that's happening that's the form

of suffering it's a disturbance really

and you see very personally that there's

nobody home there's no controller over

this it happens all on its own now this

is this is a deep insight because now

you're seeing that everything is

impersonal everything is changing all

the time even though in your regular

consciousness you think that when you

see something is just one continuous

sight but now when you get to this level

of collectiveness you're seeing that

it's just flashing a little tiny things

flashing on and off on and off on and

off you're seeing birth and death birth

death birthday birthday birthday

and you're seeing how impersonal all of

this is because you couldn't do that on

your own right you can want to do it on

your own but it doesn't work so well so

you're seeing the characteristics of all

existence and when you get to this level

you're you're actually pretty familiar

with the links of dependent origination

you're pretty familiar with how the

feeling arises and craving arises and

all of the rest and you're able to start

developing more and more quickly the

release relax release relax smile

release relax smile come back and it

starts happening on its own a little bit

at this stage it gets better as you go

deeper

should anyone say that this is the

utmost pleasure and pain that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure and what is

that other kind of pleasure here ananda

by completely surmounting the base of

infinite consciousness aware that there

is nothing a monk enters upon and abides

in the base of nothingness this is that

other kind of pleasure loftier and more

sublime than the previous pleasure when

you get into nothingness mind stops

looking outside of itself in other words

the Sixth Sense doors don't really pull

your attention to them

unless there's contact but now you're

starting to see how mine actually starts

begins to work and the feeling of joy

changes to a strong feeling of

equanimity excuse me

this has always been kind of interesting

and this is how I recognize when people

are in that johnna and nothingness

because your mind just doesn't get

excited about anything it just how you

doing today fine everything is fine your

voice has a real strong balance in it

and there's no excitement about anything

now this particular state is very

interesting because you'll get to a

place where it's like being on a

tightrope and if you put too much

attention into your staying on your

object to meditation your mind starts to

get restless if it's not quite enough

attention your mind starts to get dull

so now is when you get to fine tune your

energy and just little tiny adjustments

nope that wasn't quite enough I need a

little bit more when the San mutiny kaya

talks very much about sloth and torpor

and what you need to do with sloth and

torpor and it also talks about in

another part of the suit is it talks

about restlessness and what you need to

do with restlessness now when you're

when you're starting to realize what the

awakening factors are the first three

awakening factors mindfulness

investigation and effort

when your mind is a little bit dull out

you need to investigate how does that

happening and add a little bit more

energy then there is joy when you hit

that balance joy arises on the other

side when you have restlessness then you

can bring up tranquility stillness and

equanimity when you bring one of these

up then your mind starts to get in that

balance again depending on what you need

now we had a discussion with one of her

to one of the students in Indonesia and

they were saying too much and that's not

quite right if you have too much effort

too much equanimity you're going to get

restless if you have too much

tranquility or stillness you're going to

get dull but they forgot about the last

two factors and there's no such a thing

as too much mindfulness or too much

equanimity

when you get to a certain place in your

meditation I might suggest that you use

one of the awakening factors as the

feeling and you stay with your

equanimity and you use that feeling get

into the feeling of having a tranquil

mine or get into a feeling of having a

still mine and that can help put

everything in balance when the

equanimity awakening factors are in

perfect balance that's when you attain

nirvana

so sometimes it by talking with you I

can see that your mind isn't quite still

enough so I'll say put some stillness

with as you're feeling with your

equanimity bring up that feeling of

stillness and radiate that with your

feeling of equanimity to all beings how

when you first started when you got to

the 4th jhana and I started telling you

to do the six directions with meta with

compassion with joy with equanimity you

still do that but I'll tell you to cut

it down a little bit so instead of five

minutes it might be three minutes or one

minute something like that depending on

your situation now the reason that it's

important to radiate to all of the six

directions is so that your mind will

gain the discipline of you just want to

point it in that way or that way or

whatever and that that discipline is is

something that will help all the way

through and then radiating it to all

beings in all directions that's what you

do the rest of the time

when you get into the realm of

nothingness there's all kinds of

interesting things that can occur and

I'm not going to tell you about it you

have to tell me about it but it gets to

be kind of fun

so it gets to be exceptionally

interesting and that's why it's fun and

you'll be able to see when your mind

starts to wobble or waiver you'll get to

see that more quickly and use excel in

mind just stays right there but there's

something that happens before your mind

wobbles some kind of distraction starts

to arise I want to know what that is you

can't tell

I have we did it one summer and you put

it on and I had the git tree to take it

off

you didn't take those off it's when our

boyfriend's from the Chicago came it

wasn't a good time should anyone say

that this is the utmost pleasure in pain

that their pleasure enjoy that people

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure what is that

other kind of pleasure here Anandi Bai

completely surmounting the base of

neither perception nor non perception a

monk enters upon and abides in the base

of neither perception or non perception

and this is that other kind of pleasure

loftier and more sublime than the

previous pleasure and this is quite

interesting

this is when you'll start sitting for

longer periods of time you have a

equanimity that you had will fade away

you'll get into a state that's like

being asleep and being awake or aware at

the same time because it's very subtle

at first you're kind of aware but not

really when you come out of that state

that's when you reflect on what happened

while you were in that state and

anything that you saw while you were in

that state you need to use the six hours

let it go its colors it shapes its

patterns all kinds of interesting things

as you become more familiar with that

state your awareness becomes much

sharper and you don't have any real

object of meditation because the

equanimity is too coarse so now you take

mind as your object of meditation and

this is not just the regular mind it's

this very pure quiet subtle mind and

you'll be able to sit for a period of

time and then you'll start to see the

little disturbances start to come up and

as soon as that happens by the time you

get to this state it should be pretty

automatic that your mind just recognizes

that there's some movement or vibration

in relax you'll be able to sit for 45

minutes an hour an hour and a half

without any disturbance at all and this

is a state that I have to warn you just

because nothing is happening I don't

want you to get up your mind is at its

purest ever because there's no

disturbances if there's no disturbance

that means there is no craving so your

mind is exceptionally pure and bright

and you use that pure bright mind as

your object of meditation

should anyone say that this is the

utmost pleasure and joy that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure the in

another one of the suit is the Buddha

was talking about neither perception nor

non perception and Ananda said if it's

really true that if you have to have an

attachment this is the best attachment

you can have and the Buddha agreed with

him you can still get attached because

it's it's very pleasant to sit without

any disturbance in your mind as we go

how this is where some of the students

in Malaysia or Indonesia they would say

their mind was so strong with equanimity

it was so balanced and then that

equanimity would fade away and they

would they would just tell themselves

you know it really doesn't matter what

happens after this this is something

there's no desire for quote Nibhana to

occur whatever's going to happen is

going to happen that's the kind of mind

you have to develop

and what is that other kind of pleasure

here Anandi Bai completely surmounting

the base of neither perception or non

perception a monk enters upon and abides

in the cessation of perception feeling

and consciousness this is that other

kind of pleasure loftier and more

sublime than the previous pleasure now

when you get into this state you don't

know you're in the state there's no

perception there's no feeling there's no

consciousness blick that's it somebody

switched off power and you can be in

that period for a period of time maybe

five minutes maybe an hour

but you don't know you're in that state

until you come out of that state when

you come out of that state your mind is

very alert your mind is very observant

and then you start to see the individual

links of dependent origination and how

they arise and then you see how they

cease and when you see that and it

happens fast you might recognize it it

right at first but it's that does happen

when you see that it is such a deep deep

insight that your mind goes oh wow and

that's when Nibhana occurs and we

haven't have had some discussions about

Nibhana don't know how to talk about it

it's an unconditioned state there's no

concepts there there's no way to

describe it

when you come out of that you feel like

something really special has happened

and you feel major relief and it's quite

a nice feeling and it lasts for a few

days or a week or here or however long

but this feeling of relief of finally

waking up you've been in the slumber

you've been sleeping for how many

lifetimes thinking that everything that

you see is a continuous site or here is

a continuous sound or feel or you feel

like it's it's

you feel like it's part of your self and

that is a false belief because when you

start seeing the individual

consciousnesses or you start seeing the

individual links there's no way that you

know you could control that it just

happens because the conditions are right

for it to happen and there's so much

relief in that that it changes your

whole perspective of life changes things

because you start really to understand

how this process does work

it is possible Ananda that Wanderers of

other sects might speak this the Rekluse

Gautama speaks of the cessation of

perception feeling in consciousness and

as disciples are and and he he describes

that as pleasure what is this and how is

this wanderers of others sect who speak

thus should be told friend the blessed

one describes pleasure not only with

reference to pleasant feeling rather

friends the to target describes as

pleasure any kind of pleasure whenever

and in whatever way it is found that's

what the Blessed One said the venerable

Ananda was satisfied and delighted in

the Blessed ones words how sitting in

the cessation of perception feeling and

consciousness there's an awful lot of

relief there's even more relief than in

neither perception or not perception

it's kind of like blinking out and just

having nothing your body is still as its

heat and its vitality and the success

stores are still there and there are

available whenever they whenever you get

out of that state but when you develop

your meditation to such a degree and you

become an on agami a person who gets

into the third stage of awakening you

can make a determination to sit for a

period of time and when you're retired

you can do that about anytime you want

but if you have time and you say well

I've got three days here nothing really

is going on I'm just going to sit for

three days and you sit in the cessation

of perception feeling in consciousness

you can do that up to seven days

if you try to do it any longer than that

your heat dissipates your vitality

disappears and your body becomes like a

dead law or like a log you will die well

that's what determinations are real big

on a lot of people i can teach mastery

in the in the determinations takes a

little bit of practices not not much of

a big deal because by the time you're

able to do it you have developed your

mind enough that it it catches on pretty

quickly but it's like when you start out

on mastery i would tell you to go in to

the first jhana for somewhere around 15

minutes and don't make it exactly 15

minutes every time change it by a few

seconds one way or the other and then

come out at the time you determine

so you're sitting and you can sit for 14

minutes and 53 seconds and exactly at 53

seconds where you said I'm going to come

out then you come out and you look at

the clock and you go yeah that's right

and you get to hit it without missing

and then you stretch it out to a half an

hour and then you stretch it out to an

hour once you're able to hit at the hour

then I want you to go in and out of the

first jhana in four seconds and when

you're able to do that with your

determination for however long you

determined then you do it with the

second drama and then you do it with a

third jhana and you do it all the way up

to nothingness you can do it with

neither perception or non perception but

that takes some real practice

once you're able to do that you can make

a determination that you can go in and

out of the drama anytime you want and

that's when you start developing the

ability to go in and out of the

cessation of perception feeling in

consciousness for however long when you

let's say you sit for six days and five

hours and 21 minutes and five seconds

when you come out of that state there is

no stiffness in your body and you have

that your mind is so pure that you have

such radiance about you that people will

look at you and go wow

when anybody does that it's to your best

advantage to give them something offer

them food offer them water offer them

anything you have because the merit of

doing that is quite good there's a story

about a man that Jessie all he had he

was very poor holly had was water and he

was a farmer and he offered his his

lunch that was his only meal of the day

to sorry puta had just come out and then

they looked at his field and his field

turn into solid gold

that it could be accurate it could not I

don't know but it's that the whole point

of it is it's good to give somebody when

you see them and and you you'll

recognize their features are very very

clear and very very bright and you see

these halos around all of the saints

well this is his whole body it's pretty

amazing so got a question

problem with this area

you're looking for somebody you will

stick around here long enough kiddo

I didn't see

my

they are playful little guys aren't they

and where's dad you'd think he'd be

around somewhere to

anyway let's share some merit may

suffering ones be suffering free and the

fear struck fearless be may the grieving

shed all grief and may all beings find

relief may all being shared this merit

that we've thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting space and earth

divas and Nagas of mighty powers share

this merit of ours may they long protect

the Buddhist dispensations decide to

sound

you

good evening welcome to da masuka

Meditation Center the seasoning on TV

male MC will be giving the dhamma talk

Mishima nakaya number 59 the bahu waned

Nia suitor the many kinds of feeling

thus have I heard on one occasion the

blessed one was living at swathi in

Jettas Grove anything bendiga spark then

the cart of the carpenter pond Chicago

went to the venerable who died after

paying homage to him he sat down at one

side and asked him venerable sir how

many kinds of feeling have been stated

by the blessed one the carpenter pranshu

conga did a lot of work around there so

he got to listen to a lot of dhamma tux

I don't know we'll have to ask him

three kinds of feeling have been stated

by the Blessed One householder pleasant

feeling painful feeling and neither

painful more pleasant feeling these

three kinds of feeling have been stated

by the blessed one not three kinds of

feeling have been stated by the Blessed

One venerable udayan two kinds of

feeling have been stated by the Blessed

One pleasant feeling and painful feeling

this neither painful more pleasant

feeling has been stated by the Blessed

One as a peaceful and sublime kind of

pleasure a second time and a third time

the venerable who died and stated his

position a second and third time the

carpenter panja conga stated his but the

venerable liu dian could not convince

the carpenter pancho conga nor could the

carpenter panja conga convince the

venerable who Diane the venerable Ananda

heard their conversation then he went to

the Blessed One after paying homage to

him he sat down at one side and reported

to the Blessed One the entire

conversation between the venerable who

Diane and the carpenter pancho conga

when he had finished the blessed one

told the venerable Ananda Ananda it is

actually a true presentation that the

carpenter pancha Congo would not accept

from udayan and it was actually a true

presentation that who Diane could not

accept from the carpenter pancha conga I

have stated two kinds of feeling in one

presentation I have stated three kinds

of feeling in another presentation

I have stated five kinds of feeling in

another presentation what are caught

five kinds of feeling I know you know

you know

well

no that would be six games five kinds of

feeling Duke asuka doma gnosis oh manasa

boo pika painful physical feeling

pleasant physical feeling painful mental

feeling pleasant mental feeling and

equanimity five kinds of feeling I have

stated six kinds of feeling in another

presentation that's the feeling that

arises at each of the scent stores I

have stated 18 kinds of feeling in

another presentation of what are the

team kind feeling it's a sixth sense

sense doors painful Pleasant neither

painful more pleasant I have stated 36

kinds of presentation in another at 36

kinds of feeling in another presentation

and that is the worldly and unworldly I

have stated a hundred and eight kinds in

another presentation yes with with the

thirty-six that is how the Dhamma has

been stated by me and different

presentations when that Dhamma has thus

been shown by me and different

presentations it may be expected of

those who will not concede allow and

accept what is well stated and well

spoken by others that they will take two

quarreling brawling and disputing

stabbing each other with verbal daggers

but it may be expected of those who

concede allow and accept what is well

stated and well spoken by others that

they will live in Concord with mutual

appreciation without disputing blending

like milk and water viewing each other

with kindly eyes Ananda there are these

five chords of sensual pleasure what are

the five forms cognizable by the I that

are wished for desired agreeable and

likeable connected with sensual desire

and inviting lust sounds cognizable by

the year that are wished for desired

agreeable and likeable connected with

sensual desire an inviting lust odors

cognizable by the nose that are wished

for desired agreeable and likeable

connected with sensual desire

inviting lust flavors cognizable by the

tongue that are wished for desired

agreeable and likeable connected with

sensual desire and inviting lust

tangibles cognizable by the body that

are wished for desired agreeable and

likeable connected with sensual desire

and inviting lust these are the five

quarts of sensual pleasure now the

pleasure and joy that arise dependent on

these five chords of sensual pleasure

are called sensual pleasure should

anyone say that is the utmost pleasure

and joy that beings experience I would

not concede that to him why is that

because there's another kind of pleasure

loftier and more sublime than that

pleasure and what is the other kind of

pleasure here Ananda quite secluded from

sensual pleasures secluded from

unwholesome states a monk enters upon n

abides in the first jhana which is

accompanied by thinking and examining

thought with joy and happiness born of

seclusion that is the other kind of

pleasure loftier and more sublime than

the previous pleasure getting and into

the first jhana

should anyone say that is the utmost

pleasure and joy that beings can

experience I would not concede that to

him

why is that because there's another kind

of pleasure loftier and more sublime

than that pleasure and what is that

other kind of pleasure here Ananda with

the stilling of thinking an examining

thought a monk enters upon and abides in

the second jano which has

self-confidence and stillness of mind

without thinking and examining thought

with joy and happiness born of

collectiveness that is that other kind

of pleasure loftier and more sublime

than the previous pleasure when you get

into the second jhana you start to gain

a lot of confidence you start feeling

like I'm starting to get it a little bit

I'm starting to understand and you feel

yourself go deeper now the second jhana

is called the noble silence Jonah says

that in the Sam mutiny kaya case you're

wondering

this means that you stop internal

verbalization of making the wish now you

just bring up the wish feel it and put

that in your heart and radiate that to

your spiritual friend

should anyone say that is the utmost

pleasure and joy that beings experience

I would not concede that to him why is

that because there's another kind of

pleasure loftier and more sublime than

that pleasure and what is that other

kind of pleasure here Ananda with the

fading away of joy a monk abides in

equanimity mindful and fully aware and

still feeling happiness with the body he

enters upon and abides in the third

jhana on account of which noble ones

announced he has a pleasant abiding who

has equanimity and is mindful this is

that other kind of pleasure loftier and

more sublime than the previous pleasure

there are some monks that will say that

the first three jonna's are called the

emotional jonathans because that you're

you have equanimity in each of those

jonna's but it's not very strong and it

brings a little bit of excitement into

the practice the joy is very nice and

when you get into the second jhana it's

even nicer and when you get into the

third jhana it's you still have the

comfortable feeling in your body as you

go deeper into your practice the feeling

in your body starts to disappear

but it's still called part of the

emotional body this is like there's a

bee that sees a flower and he walks

around the outside of the flower and

he's smelling it and he's becoming

interested in it that's like the first

jhana and then he starts going towards

the center that's like being in the

second jhana as he's getting the pollen

and whatever else he gets out of that

the third jhana is like he's coming out

of that and he's very well satisfied and

the 4th jhana which is not the emotional

drama he flies off of the of the flower

and goes home so

should anyone say that this is the

utmost pleasure enjoy that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure and what is

that other kind of pleasure here Ananda

by abandoning pleasure in pain with the

previous disappearance of joy and grief

a monk enters upon an abides in the 4th

jhana which has neither pain nor

pleasure and purity of mind duty

equanimity now when it says it has

neither pain nor pleasure what is

talking about is it doesn't make your

mind shake you there can still be a

painful feeling that arises but you just

let it be there you don't get attached

to it this is that other kind of

pleasure loftier and more sublime than

the previous pleasure should anyone say

that this is the utmost pleasure and joy

that beings experience I would not

concede that to him why is that because

there's another kind of pleasure loftier

and more sublime than that pleasure and

what is that other kind of pleasure when

the Buddha is talking about in the

Eightfold Path when he's talking about

right concentration which I called

harmonious collectiveness the definition

in souta's is always the right

concentration is the four dramas

the 4th jhana has four different aspects

to it and this is where people get into

calling it the 5th jhana 6th jhana 7th

jhana 8th jhana actually they're just

different parts of the 4th jhana

as you your your equanimity is the

highest kind of feeling that you will

experience there's different degrees of

equanimity that go deeper and deeper but

it's still equanimity should anyone say

that this is the utmost pleasure enjoy

that beings experience I would not

concede that to him why is that because

there's another kind of pleasure loftier

and more sublime than that pleasure what

is that other kind of pleasure here

Ananda with the complete surmounting of

gross perceptions of form gross

perceptions of form when when you get to

the 4th jhana you don't have any feeling

in your body except your head and this

is where you're radiating out but when

there is contact you would feel that

contact it doesn't make your mind shake

it doesn't make your mind wobble wobble

but you know that it happened if

somebody came along with a motorcycle or

some some kind of vehicle it made noise

you would hear that but your mind

wouldn't want to go to it it just that's

a sound that's all so the equanimity is

quite nice when you get into this state

one of the things that many people that

are practicing absorption concentration

don't realize and I've actually had

people laugh at me when I tell them that

it's what they're saying is not true

you can carry the 4th jhana with you

while you're doing your walking you can

have strong equanimity you don't feel

your body except the bottom of your feet

when you touch the ground and your head

and it's a little bit peculiar but

people that practice one-pointed

concentration they will tell you know

that's impossible you can't be moving

around and be in that Jonna you can be

moving around and be in any of the

jhanas except neither perception or non

perception when you start doing your

walking with neither perception or non

perception you go down into the

nothingness of which even my my teacher

Lucille Ananda didn't believe until he

actually could get to that state and see

it for himself you can be in nothingness

and still do your walking meditation

when you get to neither perception or

non perception things are a little bit

too subtle and you're not able to to

carry that with you when you do the

walking but people that practice

absorption concentration they quite

often they think that you can't be in

that Jonna while you're even in the

first job you can't be in any dramas

when you're walking that's their belief

of course it's not true and you will be

able to be doing any kind of activity if

you develop your mastery of going in and

out of the dramas you'll be able to be

doing any kind of activity and get into

the first jhana the advantage of that is

that Jonna is strong enough that you

will not have hindrances arise in your

mind these are the gross entrances so if

you want to visit somebody in the

hospital and they have a lot of pain or

frustration or sadness whatever the

catch is and you go in and you start

radiating joy they will feel that joy

and their mind will start to come up to

your level and they stop hurting so much

now this happens in the third Jonah and

this happens in the fourth job I prefer

to go in and radiate loving kindness

with equanimity in my mind because when

that strong equanimity is there their

mind has a tendency to get balanced and

then they that they don't have so much

pain distracting them their pain becomes

less and less

okay so we're getting back to with a

disappearance of gross perception of in

sensory impact in other words you don't

sit there and all of a sudden just feel

some of your body your body isn't there

unless there is contact when there is

contact then the subtle perceptions can

arise aware that space is infinite a

monk enters upon and abides in the base

of infinite space now when you're

practicing the way that I'm teaching you

when you get int into infinite space

this is where the feeling of loving

kindness changes and it becomes

compassion now every day the Buddha

would get up after taking rest and he

would radiate compassion to all beings

in the world and then he would survey

the world and see who needed to talk to

him and then they

arrange that the Mahayana practices they

talk a lot about infinite compassion you

have to develop your infinite compassion

but I suspect very strongly that what

they're saying is you have to practice

compassion with infinite space

that is something that should not be in

there that's why I skipped over it

that is taken from the vasudha maaga

understanding of things yes see I've I

have some friends that are be vom says

which means they've memorized about this

many books and they've taken a test on

it and the test is I read a sentence to

you I tell you what suited is I read a

sentence and you continue and if you

make a mistake you only get six mistakes

and then you fail so being a B vamsi is

not an easy thing my teacher Lucille

Ananda the year that he took the test

and there's you have to be under 28

years of old day of age and he took the

test and that year he did not make a

mistake he was number one in the country

that year and it so happened that when i

went to burma one of the monks that was

staying at the meditation center that I

was dead that I was at he was the number

one in the country in the year that he

took the test and he came to visit and

we had some good talks about the

translation and he told me that there's

quite a bit of the Vasudha maaga still

in this translation and he encouraged me

very much to take that out

so that sentence is misleading and I add

the word gross perception because just

perception is misleading and that

implies that you're in absorption and

your mind is really absorbed and

you don't feel your body at all your

mind is so absorbed but when you're

practicing twim' tranquil wisdom insight

meditation it's a different kind of

meditation where you still have

awareness of things around your mind is

not so over focused on just one thing

excuse me yes

no they're just into the attainment

because I saw

well the thing with with absorption

concentration is if you make up your

mind before you go into that state that

you're going to see something you can no

no no there's no scene right and they're

in nineteen teens I think or nineteen

twenty somewhere around there there was

a couple of people that were really into

deep absorption concentration and they

wanted to see if there was anything

smaller than a molecule because that's

what they had heard was the smallest

thing and they not only saw atoms they

saw electrons and neutrons and they even

saw quirks and they described them in

their language of that time so you can

you can direct your mind to see some

things but you don't see how the process

works and that's what the real problem

is with the absorption concentration

because the force of the concentration

suppresses the hindrances and the

hindrances or where your attachments are

so you keep on taking your attachments

to your object to meditation and you're

forcing those down but you don't learn

about dependent origination when you're

practicing that

ok

should anyone say this is the utmost

pleasure enjoy that beings experience I

would not concede that to him why is

that because there's another kind of

pleasure loftier and more sublime than

that pleasure and what is that other

kind of pleasure here Anandi Bai

completely surmounting the base of

infinite space aware that consciousness

is infinite a monk enters upon and

abides in the base of infinite

consciousness this is that other kind of

pleasure loftier and more sublime than

than the other pleasure so when you get

into when you're practicing the Brahma

viharas when you get into infinite

consciousness the feeling of compassion

disappears and the feeling of joy

appears this all happens by itself you

don't have to make it be there ok it

does it on its own you'll get to a place

where all of a sudden your mind becomes

very peaceful and calm and then you'll

feel this kind of joy now this isn't the

same kind of joy that you felt before

this is a not excited kind of joy this

kind of joy is

like the awakening factor of joy this is

called the overflowing kind of joy where

it is kind of you just feel happy you

feel good now with this kind of joy

there can be some strange things that

occur one of the things is you'll be

sitting and that joy is there and it's

very comfortable and you feel very good

all over everything just feels great and

then your eyes pop open so that's

interesting so you close your eyes and

your eyes pop open Wow wonder what's

doing that I'm not doing it it just

happens close your eyes your eyes pop

open okay now a lot of the Buddha images

that you see they'll show you that his

eyes are half open what the artist is

trying to show you is he was

experiencing this kind of joy and the

all-pervading joy and you don't focus on

anything you just leave your eyes open

and stay with the joy radiating that to

all beings and

while you're sitting you can notice if

your eyes pop open you can notice that

the eyes or the ear or the body or mind

I didn't notice I didn't say nose or

tongue because you're not tasting

anything at that time you're not

smelling anything at that time really so

it's not going to come up but it can

happen at any of the Sun stores and it's

it's like blinking very very quickly and

it's like seeing a movie that's going a

little bit too slowly and you see each

one of the pictures but it's it's

happening quickly now you're seeing

individual consciousnesses arise and

pass away now the thing with this

particular realm is that you start

realizing very deeply that everything is

changing

and because there is this continual

change that's happening that's the form

of suffering it's a disturbance really

and you see very personally that there's

nobody home there's no controller over

this it happens all on its own now this

is this is a deep insight because now

you're seeing that everything is

impersonal everything is changing all

the time even though in your regular

consciousness you think that when you

see something is just one continuous

sight but now when you get to this level

of collectiveness you're seeing that

it's just flashing a little tiny things

flashing on and off on and off on and

off you're seeing birth and death birth

death birthday birthday birthday

and you're seeing how impersonal all of

this is because you couldn't do that on

your own right you can want to do it on

your own but it doesn't work so well so

you're seeing the characteristics of all

existence and when you get to this level

you're you're actually pretty familiar

with the links of dependent origination

you're pretty familiar with how the

feeling arises and craving arises and

all of the rest and you're able to start

developing more and more quickly the

release relax release relax smile

release relax smile come back and it

starts happening on its own a little bit

at this stage it gets better as you go

deeper

should anyone say that this is the

utmost pleasure and pain that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure and what is

that other kind of pleasure here ananda

by completely surmounting the base of

infinite consciousness aware that there

is nothing a monk enters upon and abides

in the base of nothingness this is that

other kind of pleasure loftier and more

sublime than the previous pleasure when

you get into nothingness mind stops

looking outside of itself in other words

the Sixth Sense doors don't really pull

your attention to them

unless there's contact but now you're

starting to see how mine actually starts

begins to work and the feeling of joy

changes to a strong feeling of

equanimity excuse me

this has always been kind of interesting

and this is how I recognize when people

are in that johnna and nothingness

because your mind just doesn't get

excited about anything it just how you

doing today fine everything is fine your

voice has a real strong balance in it

and there's no excitement about anything

now this particular state is very

interesting because you'll get to a

place where it's like being on a

tightrope and if you put too much

attention into your staying on your

object to meditation your mind starts to

get restless if it's not quite enough

attention your mind starts to get dull

so now is when you get to fine tune your

energy and just little tiny adjustments

nope that wasn't quite enough I need a

little bit more when the San mutiny kaya

talks very much about sloth and torpor

and what you need to do with sloth and

torpor and it also talks about in

another part of the suit is it talks

about restlessness and what you need to

do with restlessness now when you're

when you're starting to realize what the

awakening factors are the first three

awakening factors mindfulness

investigation and effort

when your mind is a little bit dull out

you need to investigate how does that

happening and add a little bit more

energy then there is joy when you hit

that balance joy arises on the other

side when you have restlessness then you

can bring up tranquility stillness and

equanimity when you bring one of these

up then your mind starts to get in that

balance again depending on what you need

now we had a discussion with one of her

to one of the students in Indonesia and

they were saying too much and that's not

quite right if you have too much effort

too much equanimity you're going to get

restless if you have too much

tranquility or stillness you're going to

get dull but they forgot about the last

two factors and there's no such a thing

as too much mindfulness or too much

equanimity

when you get to a certain place in your

meditation I might suggest that you use

one of the awakening factors as the

feeling and you stay with your

equanimity and you use that feeling get

into the feeling of having a tranquil

mine or get into a feeling of having a

still mine and that can help put

everything in balance when the

equanimity awakening factors are in

perfect balance that's when you attain

nirvana

so sometimes it by talking with you I

can see that your mind isn't quite still

enough so I'll say put some stillness

with as you're feeling with your

equanimity bring up that feeling of

stillness and radiate that with your

feeling of equanimity to all beings how

when you first started when you got to

the 4th jhana and I started telling you

to do the six directions with meta with

compassion with joy with equanimity you

still do that but I'll tell you to cut

it down a little bit so instead of five

minutes it might be three minutes or one

minute something like that depending on

your situation now the reason that it's

important to radiate to all of the six

directions is so that your mind will

gain the discipline of you just want to

point it in that way or that way or

whatever and that that discipline is is

something that will help all the way

through and then radiating it to all

beings in all directions that's what you

do the rest of the time

when you get into the realm of

nothingness there's all kinds of

interesting things that can occur and

I'm not going to tell you about it you

have to tell me about it but it gets to

be kind of fun

so it gets to be exceptionally

interesting and that's why it's fun and

you'll be able to see when your mind

starts to wobble or waiver you'll get to

see that more quickly and use excel in

mind just stays right there but there's

something that happens before your mind

wobbles some kind of distraction starts

to arise I want to know what that is you

can't tell

I have we did it one summer and you put

it on and I had the git tree to take it

off

you didn't take those off it's when our

boyfriend's from the Chicago came it

wasn't a good time should anyone say

that this is the utmost pleasure in pain

that their pleasure enjoy that people

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure what is that

other kind of pleasure here Anandi Bai

completely surmounting the base of

neither perception nor non perception a

monk enters upon and abides in the base

of neither perception or non perception

and this is that other kind of pleasure

loftier and more sublime than the

previous pleasure and this is quite

interesting

this is when you'll start sitting for

longer periods of time you have a

equanimity that you had will fade away

you'll get into a state that's like

being asleep and being awake or aware at

the same time because it's very subtle

at first you're kind of aware but not

really when you come out of that state

that's when you reflect on what happened

while you were in that state and

anything that you saw while you were in

that state you need to use the six hours

let it go its colors it shapes its

patterns all kinds of interesting things

as you become more familiar with that

state your awareness becomes much

sharper and you don't have any real

object of meditation because the

equanimity is too coarse so now you take

mind as your object of meditation and

this is not just the regular mind it's

this very pure quiet subtle mind and

you'll be able to sit for a period of

time and then you'll start to see the

little disturbances start to come up and

as soon as that happens by the time you

get to this state it should be pretty

automatic that your mind just recognizes

that there's some movement or vibration

in relax you'll be able to sit for 45

minutes an hour an hour and a half

without any disturbance at all and this

is a state that I have to warn you just

because nothing is happening I don't

want you to get up your mind is at its

purest ever because there's no

disturbances if there's no disturbance

that means there is no craving so your

mind is exceptionally pure and bright

and you use that pure bright mind as

your object of meditation

should anyone say that this is the

utmost pleasure and joy that beings

experience I would not concede that to

him why is that because there's another

kind of pleasure loftier and more

sublime than that pleasure the in

another one of the suit is the Buddha

was talking about neither perception nor

non perception and Ananda said if it's

really true that if you have to have an

attachment this is the best attachment

you can have and the Buddha agreed with

him you can still get attached because

it's it's very pleasant to sit without

any disturbance in your mind as we go

how this is where some of the students

in Malaysia or Indonesia they would say

their mind was so strong with equanimity

it was so balanced and then that

equanimity would fade away and they

would they would just tell themselves

you know it really doesn't matter what

happens after this this is something

there's no desire for quote Nibhana to

occur whatever's going to happen is

going to happen that's the kind of mind

you have to develop

and what is that other kind of pleasure

here Anandi Bai completely surmounting

the base of neither perception or non

perception a monk enters upon and abides

in the cessation of perception feeling

and consciousness this is that other

kind of pleasure loftier and more

sublime than the previous pleasure now

when you get into this state you don't

know you're in the state there's no

perception there's no feeling there's no

consciousness blick that's it somebody

switched off power and you can be in

that period for a period of time maybe

five minutes maybe an hour

but you don't know you're in that state

until you come out of that state when

you come out of that state your mind is

very alert your mind is very observant

and then you start to see the individual

links of dependent origination and how

they arise and then you see how they

cease and when you see that and it

happens fast you might recognize it it

right at first but it's that does happen

when you see that it is such a deep deep

insight that your mind goes oh wow and

that's when Nibhana occurs and we

haven't have had some discussions about

Nibhana don't know how to talk about it

it's an unconditioned state there's no

concepts there there's no way to

describe it

when you come out of that you feel like

something really special has happened

and you feel major relief and it's quite

a nice feeling and it lasts for a few

days or a week or here or however long

but this feeling of relief of finally

waking up you've been in the slumber

you've been sleeping for how many

lifetimes thinking that everything that

you see is a continuous site or here is

a continuous sound or feel or you feel

like it's it's

you feel like it's part of your self and

that is a false belief because when you

start seeing the individual

consciousnesses or you start seeing the

individual links there's no way that you

know you could control that it just

happens because the conditions are right

for it to happen and there's so much

relief in that that it changes your

whole perspective of life changes things

because you start really to understand

how this process does work

it is possible Ananda that Wanderers of

other sects might speak this the Rekluse

Gautama speaks of the cessation of

perception feeling in consciousness and

as disciples are and and he he describes

that as pleasure what is this and how is

this wanderers of others sect who speak

thus should be told friend the blessed

one describes pleasure not only with

reference to pleasant feeling rather

friends the to target describes as

pleasure any kind of pleasure whenever

and in whatever way it is found that's

what the Blessed One said the venerable

Ananda was satisfied and delighted in

the Blessed ones words how sitting in

the cessation of perception feeling and

consciousness there's an awful lot of

relief there's even more relief than in

neither perception or not perception

it's kind of like blinking out and just

having nothing your body is still as its

heat and its vitality and the success

stores are still there and there are

available whenever they whenever you get

out of that state but when you develop

your meditation to such a degree and you

become an on agami a person who gets

into the third stage of awakening you

can make a determination to sit for a

period of time and when you're retired

you can do that about anytime you want

but if you have time and you say well

I've got three days here nothing really

is going on I'm just going to sit for

three days and you sit in the cessation

of perception feeling in consciousness

you can do that up to seven days

if you try to do it any longer than that

your heat dissipates your vitality

disappears and your body becomes like a

dead law or like a log you will die well

that's what determinations are real big

on a lot of people i can teach mastery

in the in the determinations takes a

little bit of practices not not much of

a big deal because by the time you're

able to do it you have developed your

mind enough that it it catches on pretty

quickly but it's like when you start out

on mastery i would tell you to go in to

the first jhana for somewhere around 15

minutes and don't make it exactly 15

minutes every time change it by a few

seconds one way or the other and then

come out at the time you determine

so you're sitting and you can sit for 14

minutes and 53 seconds and exactly at 53

seconds where you said I'm going to come

out then you come out and you look at

the clock and you go yeah that's right

and you get to hit it without missing

and then you stretch it out to a half an

hour and then you stretch it out to an

hour once you're able to hit at the hour

then I want you to go in and out of the

first jhana in four seconds and when

you're able to do that with your

determination for however long you

determined then you do it with the

second drama and then you do it with a

third jhana and you do it all the way up

to nothingness you can do it with

neither perception or non perception but

that takes some real practice

once you're able to do that you can make

a determination that you can go in and

out of the drama anytime you want and

that's when you start developing the

ability to go in and out of the

cessation of perception feeling in

consciousness for however long when you

let's say you sit for six days and five

hours and 21 minutes and five seconds

when you come out of that state there is

no stiffness in your body and you have

that your mind is so pure that you have

such radiance about you that people will

look at you and go wow

when anybody does that it's to your best

advantage to give them something offer

them food offer them water offer them

anything you have because the merit of

doing that is quite good there's a story

about a man that Jessie all he had he

was very poor holly had was water and he

was a farmer and he offered his his

lunch that was his only meal of the day

to sorry puta had just come out and then

they looked at his field and his field

turn into solid gold

that it could be accurate it could not I

don't know but it's that the whole point

of it is it's good to give somebody when

you see them and and you you'll

recognize their features are very very

clear and very very bright and you see

these halos around all of the saints

well this is his whole body it's pretty

amazing so got a question

problem with this area

you're looking for somebody you will

stick around here long enough kiddo

I didn't see

my

they are playful little guys aren't they

and where's dad you'd think he'd be

around somewhere to

anyway let's share some merit may

suffering ones be suffering free and the

fear struck fearless be may the grieving

shed all grief and may all beings find

relief may all being shared this merit

that we've thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting space and earth

divas and Nagas of mighty powers share

this merit of ours may they long protect

the Buddhist dispensations decide to

sound

you