From: https://youtube.com/watch?v=ekMQltG0zJ0

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

there's been a lot of

translations of this particular suta

and what they've been doing is saying

that the first foundation is the body

in the body and that's not a good

definition it's not very good

it's supposed to be the body as the body

if you use the translation of the body

in the body then that leads you to a

different place

so you have to be careful with this

and thus as i heard on one occasion the

blessed one was living in the kuru

country

where there was a town of the kurus

named kama sadama

here he addressed the monks thus monks

venerable sir they replied the blessed

one said this

monks this is a direct path

for the purification of beings

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 nibana namely the

four

foundations of mindfulness

what are the four

here monks among abides observing the

body

as a body ardent fully aware and mindful

having put away covetousness and grief

for the world

he abides observing feeling as

feeling ardent fully aware and mindful

having put away covetousness and grief

for the world

he abides observing mind as mind

ardent fully aware and mindful having

put away covetousness and grief for the

world

he abides observing mind objects as mind

objects

ardent fully aware and mindful having

put away covetousness and grief for the

world

now we're going to go to the mindfulness

of breathing

how monk does a monk abide observing

body as a body hear a monk gone to the

forest or to the root of a tree or an

empty hut sits down

having folded his legs crosswise

that's one thing that i kind of object

to

you know it's real funny because when

you go to india

everybody sits on the floor they all sit

cross-legged

for about 20 minutes

so when i have them sitting in chairs

they find out that their

their legs don't hurt them so much and

they they kind of like that idea

so he sets his body erect

and establishes mindfulness in front of

him

ever mindful he breathes in mindful he

breathes

out now this is the instruction

for mindfulness of breathing

breathing in long he understands

i breathe in long or breathing

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 now did you hear me

say focus or put your

attention only at your nostril tip or

your abdomen

why because that's not in the

instruction

the key word for these two sentences

is he understands you know when you take

a long breath

and you know when you take a short

breath you know when your fat breath is

fast you know when it's slow

you know when your breath is very gross

and where it's very subtle

it doesn't say focus on the breath it

just says you know

that this is what the breath is doing so

you don't

over focus on the breath

now we get into the actual instruction

he trains thus key words

now this is what you need to do

i shall breathe in experiencing the

whole body

not body of breath not focusing on the

breath

just experiencing the whole body

he trains thus i shall breathe out

experiencing the whole body

he trains thus i shall breathe in

tranquilizing the bodily formation

okay so on the in-breath you tranquilize

a bodily formation

he trains thus i shall breathe out

tranquilizing the bodily formation

again you're using

the breath as the reminder to

relax that tension and tightness

now when you relax attention and

tightness here

it not only relaxes here

it relaxes your whole body

the meninges i was talking about the

other day that goes around your brain

is like a bag but it goes all the way

down your spine

so when you relax your tension and

tightness here you're

actually relaxing the whole body

a lot of people in in the west

they consider the body from the neck

down

and mind is from the

top of the neck up but this is part of

your body too

now when you use the six hours and you

relax at tension

and tightness

not only are you relaxing your body but

you're relaxing your mind

at the same time

okay

so this is this is a practice

that an

awful lot of people are doing but

they're

not following these four simple

sentences

they're not following the directions

they're told to put their attention and

focus on the breath

or put your attention on your abdomen

and focus on the in and out breathing

and nowhere does it say to focus

what it's actually saying is

you're using the breath as the reminder

to relax

so it doesn't matter i i practiced for a

long time when they were talking about

you need to

see the first part of the in-breath in

the middle of the

in-breath and the end of the in breath

and the pause and you have and you have

to focus

to see this but it doesn't say that here

you understand what the breath is doing

you understand when it's long or short

but you use the breath as the reminder

to relax

and if you start focusing

on just the breath

now you're starting to get into your one

pointed concentration

and that's why an awful lot of people

they do meditation for a while

and then they stop doing it because they

they just don't progress

it's because they're not following the

directions that the buddha gave

they're following the directions that a

teacher gave

who isn't following the suttas

just as a skilled lathe operator or his

apprentice

when making a long turn understands i

make a long turn

or when making a short turn he

understands i make a short turn

again it doesn't say focus on it

just you understand

so too breathing in long a monk

understands i breathe in long

breathing out long he understands i

breathe out long

and so on

he trains

thus i shall breathe in experiencing the

whole body

doesn't mean you focus on the body

but you experience it you see that it's

their

body is there until you get to a certain

place in your meditation

and then you don't feel the body anymore

it's all

mental feeling that arises

he trains thus i shall breathe in

tranquilizing the bodily formation i

shall breathe out

tranquilizing the bodily formation

so

in this particular

interpretation translation

it has what they call insights

now this is taken from

commentary

and the insights that they're talking

about

excuse me

is taken from the commentary where

you're over

focusing or you're over concentrating

just on the breath

so i'm not going to read these these

insights because

it's very confusing

and the way it's written

it it does what the

commentary does is it breaks it up into

separate little pieces

instead of a flow

so

okay he abides

independent not craving and clinging to

anything in the world

that is how a monk observes

the body as a body

then it gets into the four postures

and i've always thought that this is

kind of

funny do you know when you're sitting

and when you're standing

do you know when you're walking or

you're lying down

that's always talking about

but when i was practicing the mahasi

method

i was told that when i was walking i was

putting my attention on my feet

i was walking very slowly

and then when i stopped at at the end of

a walking area

i was told to mentally tell myself

that i was standing

as if i didn't know i was standing

so i've always been confused by this

because it's such a

general kind of

knowing what you're doing while you're

doing it

again

a monk is one who acts in full awareness

when going forward and returning

who acts in full awareness when looking

ahead and looking away

who acts in full awareness when flexing

and extending his

limbs

who acts in full awareness when wearing

his robes and carrying his outer robe

and bowl

who acts in full awareness when eating

drinking consuming food and tasting

who acts in full awareness when

defecating and urinating

who acts in full awareness when walking

standing sitting falling asleep waking

up talking and keeping silent

awareness of what

awareness of what mind is doing when

you're doing these activities

and six hours when your mind starts

thinking about other things

okay now this next

part of the satipatthana

talks about uh the foulness

of and of the body parts

this is a meditation that you should

only

do with a teacher

because you start realizing that the

this is made up of a lot of stuff that's

really disgusting

and your mind can go towards aversion

very easily and become completely

disgusted

i know some monks that give this

meditation

to students that have just gotten

married

and you don't want to think about the

foulness of the body

when you're married not to start off

with anyway

but i had um

i had a lot of college students that

were just getting uh

they were 20 21 22 years old

and they were very easily

distracted by beautiful bodies and

that sort of thing and they had a lot of

lust

coming up so they asked me what what am

i supposed to do with

this and i said well

when you see

somebody that you're attracted to and

you start thinking about them with

lustful

thoughts what you need to do is

turn their body inside out in your mind

and tell me what's beautiful about it

oh you have a beautiful liver

your intestines are wonderful

what's beautiful about that

and there are other things that uh

are in the body

feces bile phlegm pus

blood sweat fat tears

grease spittle snot oil of the joints

and urine

well if you start thinking of the body

in that way

while you're sitting in meditation

there's nothing to be

uh admiring

the body is is truly disgusting in a lot

of ways but we

don't think of it that way we get caught

up in our mind and get

caught up in the lust but when you turn

the body inside

out

there's nothing that is beautiful

and what that does is it puts your mind

into balance

so you can overcome lust very easily

that way

this particular practice is not

uh not an easy

practice

you it takes

uh about 165 days to do this

practice to do it correctly

so and you do

need to be around a teacher to keep your

mind in balance so you don't become so

repulsed by the body you want to get rid

of it

now it there it goes into

uh charnel ground contemplations

and in india

they have places that they put bodies

after after they die they put them in

certain places and they wait for the

family to come

and take care of the body sometimes they

did

sometimes it would be a year later but

that that's where you would go

to see bodies that are rotting

and that the whole point of that is to

keep your mind in balance and not be

attached

to this

now we go to the observation of feeling

and how does a monk

abide observing observing

feeling as feeling

here when feeling a pleasant feeling

a monk understands i feel a pleasant

feeling

when feeling a painful feeling he

understands i feel a painful feeling

now the key word here again is

understand

don't make a big deal out of

these kinds of feelings

when feeling a neither painful nor

pleasant feeling

he understands i feel an either painful

nor

pleasant feeling when

feeling a worldly pleasant feeling he

understands i feel a worldly pleasant

feeling what is a worldly pleasant

feeling

i know you know the answer

i'm not let no

i'm waiting for people

other people to answer every time you

will answer it

what is a worldly pleasant feeling

yeah it can be but

it's a

pleasant feeling at one of the scents

doors

okay um

it can be food it can be sights it can

be

sounds it can be whatever at the sense

doors

the reason that it's worldly is because

you don't have the strong mindfulness

to see it as it actually is

and you have a tendency to

have a feeling come up and then get

distracted with thoughts about the

feeling

and then your thoughts just kind of

carry away

and you go to other things

so this is just an ordinary person that

doesn't do any meditation

that's a worldly good kind of feelings

that they experience

when feeling an unworldly pleasant

feeling

he understands i feel an unworldly

pleasant feeling now

unworldly

is talking about being in

jhana okay

and when one of the scent stores come up

and you're in the jhana it's not a

distraction to you

it's just something that comes up by

itself

and you don't get carried away thinking

about it

i told you before you you have these

five aggregates you have body you have

feeling you have perception you have

formations or

thoughts and consciousness

feeling and perception are always

together

always as soon as a feeling comes up

your mind says

that's nice that's that's pleasant

that's

that's a happy feeling or if it's a

painful feeling comes up your mind says

that's painful

so perception is a part of your brain

that names things

when we think we only

think in concepts

what's a concept

well

what's a car

is the car the wheels

is it the motor is it the windscreen

is it the bumper where is

a car a car is a concept

made up of a lot of different little

tiny things put together

to make up this idea of a car

or this is a chair where is the chair

is the chair of the arms is it the legs

is it the seat is it the back was made

up of all of these things to make

this concept

and we only think in concepts

so when you start getting deeper and

deeper into

your meditation and you'll get to a

place where

there's no distraction at all your mind

is very

quiet your mind is really

still for periods of time

you are getting close to

the experience of nevada

and one of the definitions that you can

use for the

nibana experience is the realm

of no concepts

so when you're feeling an out an

unworldly pleasant feeling your feel

you have feelings that still come up

but these kind of feelings

it can be pleasant very

nice

but you're not taking it personally

and you're not getting distracted away

from

that feeling you're staying with that

feeling as long as

it's there you stay with your object the

meditation

and the feeling when it arises

right yeah

no okay

you have to speak up a little bit in the

last sentence again

i'm not sure i can david can you say it

you don't take it personally right you

don't get lost in

in distracting thoughts

okay and that's why it's called

unworldly because you're

in a jhana when that happens

now a jhana is a word that's much

misunderstood people will say well

that means you're practicing

concentration no

the word jhana means a level of your

understanding now everybody comes for

their interview

and i start i talk about you're starting

to teach yourself very well

because you're starting to understand

more and more

clearly how this process works

so it's a level of your understanding

and you get into the first

genre you understand a very little bit

about how

this process works but you get into the

second jhana

you start understanding more and you

start getting confidence and you start

feeling like you're really it's it's

really working and

and that makes you happy

then you get into the third genre your

mind starts to develop this equanimity

and you

you have a deeper understanding about

this process

and how to handle any

hindrances when they come up

you know what to do with them now you

know how to

learn from them

so when you're feeling an unworldly

feeling

it means that you're you're you're

having a feeling

that's there it can be pleasant or

painful either one

but you're not taking it personally

you're not saying

this is my feeling like you could

control it

do you ask a pleasant feeling to come up

no it comes up by itself the joy is

there by itself

the comfortable feeling the happiness is

there by itself

because your mindfulness

is getting sharper your observation of

how mind's attention moves becomes more

precise so you'll stay with your object

of meditation for a longer period of

time

when feeling a worldly painful feeling

he understands i feel a worldly painful

feeling

stub your toe what do you do with that

painful feeling comes up and all of a

sudden you're thinking about how much

you hate that feeling

and taking it personally and wanting it

to be different than it is

and wanting to run away from the painful

feeling

but a painful feeling is a painful

feeling

i have a lot of tooth problems now i

didn't used to have so many

but when i was in burma i had a

dentist he really wanted to do me a

favor

so he cleaned my teeth

and he broke one of the teeth

and i had to have

a root canal

now the thing in burma and i i had

friends that have gone through this

experience

they don't clean their tools from one

person to another

they don't sterilize all of their they

just

use the tools and i had a couple friends

that

they got real bad infections in their

mouth because of that

so i'm not about ready to let them just

stick these things in my mouth

and uh this age was very prevalent in

burma at the time so

no you're not going to put in you're not

going to prick me with one of those

needles because you don't clean them

very well

so i allowed him to do a root canal

without any painkiller

and you bet it was painful

sometimes he'd hit his spot and make my

whole body

jump

but while he was he was working on me

i would take a look at my body and i was

all

tensed up so i started relaxing the

tension and tightness in my body and let

go of all the tight

muscles and that sort of thing

and i had enough time to start sending

loving and kind thoughts to him while he

was working on me he was the guy that

was causing the pain

now after a period of time

he was satisfied that he'd gone deep

enough it felt like he was going all the

way through my skull

at the time but that's okay

but as soon as he stopped causing the

pain

i got a real good opportunity to see how

that pain

wasn't mine

it was just because the conditions are

right

and when he stopped those conditions

then the pain disappeared

and my mind was very peaceful and calm

right after that

so

painful feeling pleasant feeling

the same coin different sides

and you treat them both in the same way

you use the six hours and allow that

feeling to be there without getting in

involved in it without getting

distracted by your

liking this and disliking that

and when you do that you start

developing

very strong equanimity balance of mind

so you don't get your mind doesn't start

wobbling and

run try to run away when it's a painful

feeling

so it's it's a real interesting

phenomena that

we tend to take our feeling

as this is me this is mine this is who i

am

but when your mindfulness starts to get

sharper

the like and dislike becomes less and

less

with that there's more balance

in your mind

so when feeling an unworldly painful

feeling that is a meditation

pain

oh but it hurts so bad

and you start telling me about the pain

you have in your knee

or pain you have in your back when you

get to a certain place in the meditation

you don't have a body anymore you're in

a mental realm

completely mental realm

and the reason that the

hindrance arises is because

of some past action

and when you see it as it actually

is it's just a feeling

you don't tighten around it because

you start seeing it as it is

this feeling is there yeah that's true

you're not fighting with the truth

you're not trying to control the truth

you're not trying to make the truth be

the way you want it to be

you allow it to be there and don't

resist it and

don't keep your attention on it

let it be there by itself

relax smile come back to your object

of meditation

so any time that you're taking a

painful feeling or pleasant feeling

personally

and you try to hold on to that pleasant

feeling but it's not going to be there

all the time

it's going to go away everything's

impermanent

everything is in a state of change

and that changes a lot faster than you

realize

but when you're in the jhana

you're not taking things personally so

now you're seeing the unworldly

feeling and how that's different

from the worldly feeling

when feeling a worldly neither painful

nor pleasant feeling he understands i

feel a worldly neither painful nor

pleasant feeling

what is a worldly neither painful nor

pleasant feeling

that's when your mindfulness is weak

and you're indifferent to whatever it is

you just don't see it you don't pay

attention to it

when feeling an unworldly neither

painful

or pleasant feeling he understands i

feel an

unworldly neither painful nor pleasant

feeling

the unworldly neither painful or

pleasant feeling is equanimity

so when you're when you start out on

your meditation your mind is

flip-flopping like this

as you start to get deeper there's less

movement of mind's attention there's

more

attention on your object to meditation

for longer periods of time

when you get to the fourth

jhana which just has equanimity in it

and tranquility both

your mind is not flip-flopping anymore

it's not

moving in such radical ways

now you start to get where your mind is

vibrating and it's pretty easy to see

as you go deeper in your meditation that

vibration

becomes less and less and harder to

recognize

until you get to neither perception or

non-perception where you can't really

tell whether there's movement of mind's

attention

at all

equanimity is the highest

feeling that you can have

okay that is the highest

feeling

so your mind doesn't move and shake

when a pleasant feeling arises or a

painful feeling arises

you just recognize it that's that's

what's happening right now and it's okay

for it to be there

right

so

this is how you observe feeling as

feeling

whatever kind of feeling arises don't

take it personally

don't get caught up in it don't try to

hold on to

it it doesn't matter whether it's a

painful feeling or a pleasant feeling

it doesn't matter you

have that balance of mind

and it's okay for that to be like that

now when you get off retreat you're

gonna get back into your regular life

your mind is gonna have more of a sense

of balance

in your daily life you're not the things

that used to get you very angry

it's not going to get you so angry

anymore

the things that you really hold on to

and enjoy you're not going to have as

much joy

it's like when you start doing the

meditation your mind is

on a roller coaster ride okay

it's real happy then it's real painful

and it's happy and it's painful and it

in your daily life you go through that

but as you gain more and more

understanding about how mind works

as you have more and more balance in

your mind

the high highs and the low lows

are not going to be so radical it's

going to turn out more like

little waves you're still going to have

them

but they're not going to take you away

and you stay

angry for a week because something

happened

it's you're gonna see it you're gonna

recognize

that your mind is not so much in balance

then you start using the six r's and

then it

mellows out

now another thing that helps your mind

to stay

with equanimity and balance is

by keeping your precepts without

breaking them

it's really important

you take until you take the precepts

every day

as a reminder to not break them

and make a determination i'm gonna i'm

gonna go through the whole day

without breaking a precept at

all

and after you do that for a period of

time

your mind gains more and more a sense of

balance

and your mindfulness gets sharper

okay now we're going to go to the

observation of mind

and how monks does a monk abide

observing mind as mind

here a monk understands mine affected by

lust as mine affected by lust

and a mind unaffected by lust as a mind

unaffected by lust

he understands mind affected by

hate as a mind affected by

hate or you call it a virgin whatever

and of mine unaffected by hate as a mind

not

affected by hate he understands mine

affected by delusion what is delusion

i don't want you answering

well it's taking things personally

that is a deluded mind because that

starts pulling you away

and gets you to all kinds of entrances

and you're not seeing things as clearly

as you can

now lust i like it

hatred i don't like it

delusion that's where you start

identifying and taking things personally

with the light and the dislike whatever

it happens to be

in other words lust hatred and delusion

is craving

it's another way of describing grieving

and now you start to see more and more

the importance of using the six hours

and relaxing and letting go of that

craving

he understands contracted mind

as contracted mind what is a contracted

mind

a mind that pulls together gets tight

do you know

ah no not really it has craving in it

of course but a contracted mind is a

mind that has sloth

and torpor

now you get a fresh loaf of bread out of

the oven

and you go to put some butter on it then

the butter has been in the refrigerator

and the sloth and torpor mine

is like the butter and it just doesn't

spread

it's just it tears everything it does

all kinds of strange things

so uh

your mind has a tendency to contract and

then you start getting sleepy and

one of the causes of sloth and torpor

arising is not

taking enough interest and staying

with your objective meditation

more interest

and when you start paying attention you

can start seeing

what happens first what happens after

that what happens after that when you

start having a

the sloth and torpor arising

if you take interest in it

then you're not going to be caught by it

for very long

now one of the things i always tell the

students to do

is don't lean heavily in the chair

when you have sloth and torpor you want

to straighten your back

up a little bit more than is comfortable

and then when the sloth and torpor comes

naturally you'll start slumping and

you'll be able to catch it more quickly

if you keep that nice and straight

and

it won't stay around as long because

you're paying more

attention to it you're starting to see

how the process

works because that's the way

my mind has a tendency to be

[Music]

i know it very well

i can see when i'm trying to stay with

my object to meditation and i start

having these little

quiet

[Music]

thoughts and then they start getting

bigger and bigger and then my mind

starts to get a little bit dreamy

and i i

i'm not with my object meditation

anymore i'm starting to slump

and then your head starts bobbing

now in in the suttas it talks about

different ways of

letting go of sloth and torpor

but the the most effective way is

by being able to recognize it when it

first starts to come up and take more

interest in how

your mind is doing that

you don't have such strong interest in

your object of meditation

and you have like a dual mind you have

the mind that's on your object the

meditation

kind of but you have these little

little thoughts then they just start to

build after

a while so you have less attention

on your object to meditation to say your

spiritual friend or

one of the brahma viharas

and then you just kind of lose your

object to meditation and all of a sudden

you're in dreamland

and then your your body just starts to

slump

so when you start by sitting

straighter by sitting with your back

a little straighter than is comfortable

when your mind starts to

let go and your body starts to slump a

little bit you can catch it quite quick

and then you don't snap your body

straight again and run back to your

object of meditation

you do this in

a six hour way

you don't have to push it just

notice that that's what's happening

straighten your mind up come back to

your object to meditation

after you smile

after you practice all six

hours you let it be there by itself

it is just a feeling

and it's all right for that feeling to

be there it has to be because that's the

truth

when it's there it's there so you allow

it to be there by itself

but you don't keep your attention on

that feeling

you relax the tightness caused in your

head

and don't over relax it

sometimes some people will get

kind of involved with whatever hindrance

it is that they have and it can be quite

big

it can be quite painful and they forget

the six hours and they try to do it with

two r's

and that is release relax

release relax release relax

and then you come to me and you say you

know this doesn't work

well if i give you

a recipe for making cookies

and you leave out the main ingredients

it doesn't come out so good it's going

to be lousy tasting cookies

it's like not adding the sugar that you

need for the

for the cookies or not adding the nuts

or whatever it happens to be

so you have to use all six r's

every time but

as you become more familiar with it

it starts to be more automatic

and you'll get to a place where you'll

just notice a hindrance starting to come

up and your mind all of a sudden

does it by itself

and comes back to the object of

meditation

that's kind of fun when that happens

so the contracted mind is a mind that

that it just pulls together and

does doesn't want to

let go and relax into it into whatever

it is it wants to go to sleep

and that's a problem

he understands a distracted mind as

distracted now what is a distracted mind

you have to speak up louder

a distracted mind is a mind that's

restless

you got to be friends with restlessness

and sloth and torpor because they're

going to stay around till you become an

aura

so you better be friendly with them

one of my friends as a teacher he said

you know

the whenever a hindrance comes up

you should be grateful for it being

there

be grateful for that that entrance

coming up because that's showing you

where your attachment is

don't fight hindrances

don't try to control

distractions whatever they happen to be

if you do then your your

restlessness is going to get very much

stronger

[Applause]

now one of the things you've heard me

say a few times

is before you start your sitting you

should tell yourself

i don't care what happens next

it doesn't matter what happens next

my job is only to observe

not to control not to make

something come up

because if you try to make it come up

you're going to have

lousy meditation and you're doing it to

yourself

so a distracted mind is

easy to let go of

especially when you recognize that

there's that

it is a painful feeling and it is

a restless feeling so

when that comes up it says in the suttas

to bring up a feeling of peace and calm

feel peaceful feel calm

and bring that feeling to your objective

meditation that will overcome

the restless feeling very quickly

but the restless feeling it mostly comes

up because you're trying to control

you're trying to make

something be the way you want it to be

oh i had a really good sitting last time

i wanted to happen now

well that's the fastest way to have

restless mind

to cause yourself all kinds of problems

that's why i say tell yourself before

you sit

to develop your equine minimum

equanimity to such a degree that it

doesn't matter what happens

next your job is only to observe

now let me talk for a little bit more

i'll get to you in just a minute

one of the things that happens when it's

getting time for the retreat to get

done is the planning mind

what am i gonna do when i get off

retreat

and the planning mine is part of

restlessness

but it's it is a pleasurable feeling

and you'll have repeat thoughts over and

over again oh i'm going to see this

person and i'm going to say this to them

and it never happens the way you plan it

anyway so it's just a waste of time

so when you get close to the end of the

retreat you start telling yourself

when the restless mind comes up you tell

your mind

i don't need to think about this right

now

i don't need to continually have these

thoughts of what i'm going to do when i

get off retreat

tell yourself i don't need to think

about this right now

my job is only to observe what's

happening

here and your mind will pretty much pay

attention to it

but you have to mean it

okay i heard you say that

when you come into the meditation only

observe

well of course there's an intention to

stay with your object

of meditation

but don't over emphasize it

because if you do then you're going to

be putting in too much energy and you're

going to get restless

so it's about finding like the

equilibrium right

and the thing with equanimity is

you can have it for a period of time and

your mind is really balanced and nice

and then all of a sudden something

changes a little bit

and then you start trying a little bit

and you start getting the restlessness

and when you recognize that

then you have to relax let it be

and back off

now if if you start sitting with the

idea that you're going to have a good

meditation and you really want to stay

with your object of meditation

that thought is big enough and strong

enough that you're going to have

lousy sitting you're not going to stay

with your

object of meditation at all

and then what happens in your mind is

oh i'm going to try harder i really want

this quiet mind

and you wind up having a

really a very difficult

time because your

your restlessness is so strong

and when you see that happen

back off and laugh at yourself oh i got

caught again

this mind is really crazy and it's okay

to be crazy

it's not my mind anyway

right

so you have to learn to adjust

now there can be another time when your

mind just starts to get a little bit

lazy and as

you start to get the sloth and torpor

then you have to pick up your energy a

little bit

by taking more interest in how the

process

works this is a very

fascinating process i mean i've been a

monk for

33 34 years something like that

and i'm never bored ever

this process is interesting and there's

always

new ways of seeing things and having

these insights come up at you

oh that's how that happens that's what

i've been doing to cause myself

suffering

so you start noticing when you have

repeat thoughts and you go ah look at

that

there's too much energy in this one

and i'm making too much of a big deal

out of it

so i have to start backing off from that

but laughing with yourself

is the fastest way that i know of

to let go of restlessness

of distractions

you go from i mean it can be

any of the emotional upsets

it can be fear it can be anxiety

it can be aversion

whatever the catch happens to be

but when you laugh you go from i

am that let's say anger i'm

mad and i don't like this and then you

laugh

and your mind goes well it's only

this anger do i want to carry this

around with me for a while

i'm not that stupid i'll let it go

so developing your sense of humor about

yourself

is very skillful

so do you have any other question

well it doesn't have to be on that point

any any point

we'll continue here okay

he understands an exalted mind

as exalted what is an exalted

mind now this is a kind of language you

haven't heard before

an exalted mind is a mind that gets

into the first four dramas

okay your mind is exalted it's

uplifted and it's

very wholesome because you're not taking

things personally you're not being

distracted away

by this by hindrances

you're staying with your object to

meditation

that's why they call it exalted because

it is

raising your mind up and that's why they

call it unworldly

because most people don't have that sort

of thing

okay he understands a surpassed

mind as surpassed

what is the surpassed mind

it's a mind that has that

practices the brahma viharas

they they in pali they call it the arupa

jhanas

and an arupajana

means that you're getting into a mental

realm

that you don't have a body anymore

everything that comes up is mental

to be quite honest you don't even have a

head anymore

so where's that consciousness i don't

know

i can't give you an answer on that one

so having a surpassed mind

means practicing the brahma viharas

your there's times when your mind is

going to be

with loving kindness there's times when

your mind is going to be with compassion

and you'll feel

expansion in your head there's times

when you're going to have

joy arise but this is a different kind

of joy

than you've experienced before this kind

of joy

is the awakening factor of

joy it doesn't have the excitement

that the the lower dramas have

it's a real happy feeling

so

the whole time that you're practicing

this way you are

[Music]

teaching yourself more and more

subtleties about the jhanas

and about these different states that

you can experience

and you'll have insights into them

you'll see

now we're going to start to get into

dependent origination tomorrow

and this is the process

of how this all works

how it arises

so you're going to see more and more

subtleties

as you start going deeper in

how this is a process there's nothing to

be taken

personally it's

just arising and passing away of

phenomena

and everything is impersonal

when conditions are right for this to

arise it's going to arise

but you'll start seeing it on deeper and

deeper

levels and it gets real interesting when

you do that

okay he understands a collected mind as

a collected mind what is a collected

mind it's a mind

that's very composed a mind that gets

still

it's light concentration but i

prefer to call it stillness because

concentration means really focusing

and your mind is very very alert

you're still gonna

hear things you're still going to see

things but you can have

very strong balance of mind while you're

doing that

my teacher was using ananda he was a

burmese teacher

he was very famous in in in burma

highly educated i mean he was

really smart he memorized this many

books

and even up until he died

he could recite from those books and be

correct

he didn't make any mistakes

but he didn't believe that you could sit

and

you could do your walking meditation or

your daily activities

with strong equanimity in your mind he

didn't believe it

because he was a scholar more than he

was a practitioner

and i finally convinced him to start

practicing

and he saw it for himself

and he was completely blown away i mean

he was so surprised it was unbelievable

the thing with lucy lenanda and my

relationship with him was

that he was my teacher there was no

doubt about it

and he was very good at reading minds

and somebody would come up and they

would ask him a question and my mind

would say

oh it's this and instead of him

answering he would say

you answered this one

but he was also my friend

and we could talk about personal things

very deeply and

get good understanding from each other

from with whatever we were going through

so i had and i was always playing jokes

on him

i love to make him laugh out loud

the bur means when when you hear

somebody laugh

in burma if they're

what they consider educated when they

laugh

they just lightly chuckle

and they think americans and they when

when they were here

he used to call me toza which means a

mountain boy

which means uneducated

because i would laugh out loud at things

but i got him a few times

so it's a real interesting thing

to understand

that mind is not

here mind is here

it's not part of the body although it's

connected with the body

and for him to see that he could walk

with equanimity

and the only thing that he felt when he

was walking

was the bottom of his feet

because there was contact

sometimes the wind would come up and you

would he would feel

that but when there was contact with

something he would feel it

but because the equanimity was so strong

it didn't make his mind shake and go to

it

it just noticed that it was there and

okay that's there

that's enough

not make a big deal out of it

so this is a real interesting

part of the

observation of mind that is not really

taught

very well with people that are doing

straight vipassana

so we're going to go to the last part

which is the

observation of mind objects

and the first part of that is

dealing with the hindrances

which says that this is a very important

part

of the practice it's not something that

you push down

and push away it's something that you

use as your your teacher to show you

where your

your attachments are

and how does a monk abide observing mind

objects as

mind objects

in terms of the five hindrances

here there being sensual desire in him a

monk

understands there is sensual desire in

me

or there's no central desire in him so

he understands

there's no essential desire in me

and it goes through the

hatred and the delusion and it goes

through the whole thing

then it says he also

understands how there comes to be the

arising

of the unarisen sensual desire

and how there comes to be the abandoning

of the arisen sensual desire

and how there comes to be the future

non-arising of abandoned sensual desire

now that's a complicated way of looking

at

it so we'll go through this again

he understands how there comes to be the

arising

of unarisen sensual desire

how does that come to be your

mindfulness gets weak and you start

having

distraction

okay that's the start of the hindrances

it doesn't matter which hindrance it is

that's why i just call them distractions

and how there comes to be the abandoning

of the arisen

sensual desire how do you let it go

use the six r's right

and how there comes to be the future

non-array

of the abandoned sensual desire how does

that come to be

stay on your object of meditation

it's that simple

so you know how it comes up

why it comes up you know that because

of past actions and past breaking of a

precept

but you don't have to know exactly what

precept it is that you broke

just that this is how this process works

when my mindfulness

gets weak when i'm not staying with my

object of meditation

then a hindrance is going to come up

and it's a necessary part of the

practice

to be able to recognize the hindrance

and know what to do with the hindrance

when it arises

use the six hours

and stay with your object the meditation

stay with what you're doing in the

present

okay and you do that with all of the

hindrances

yeah how many times do you hear me say

don't make a big deal out of things

what am i saying keep your mindfulness

sharp

understand when these things happen and

use your six hours to take care of them

the thing that's real important is

to carry that with you in your daily

life so when a hindrance comes up

of course they're going to come up your

mindfulness is not going to be that

sharp

all the time so of course you're going

to see

uh lust or hatred or

you'll get sleepy or you'd be restless

or you have anxiety

or you have fear but you have to know

that you have the tools

to not take them personally

so you won't get caught fruit with them

for so long

and if if it's a big hindrance

then ask your intuition why am i so

attached with this

why am i taking this so personally

you'll get the answer

again a monk abides observing

mind objects as mind objects in terms of

the five

aggregates when they are affected by

craving and clinging

here a monk understands such is material

form

first noble truth

such as its origin second noble truth

such its disappearance third noble truth

such is the way to that disappearance

fourth noble truth

using the six r's

such is feeling such its origin such its

disappearance and the way to that

disappearance

such as perception such as origin

such its disappearance in a way leading

to the cessation

such are the formations such their

origins such

their disappearance such the way to

the disappearance

such as consciousness

such is or it's its origin such

its disappearance and the way leading to

that disappearance

then we go to the sixth sense basis

again the monka bytes observing

mind objects as mine objects in terms of

the six

internal and external bases

or external mind objects fuse me

here a monk understands the eye

he understands form and he understands

the fetter

that arose dependent on both

you have you see color in form you have

a good working eye you see color

and form eye consciousness arises

there's a feeling that arises with that

of i like it or i don't like it that

craving comes up

and you have to be able to use the six

hours and allow it to be by itself

without it any attachment of taking it

personally

he also how there he understands how

there comes to be the arising of the

anarizen fetter why does it come up

because you've lost your mindfulness

and how there comes to be the abandoning

of the arisen fetter

using the six r's and how there comes to

be the future

non-arising staying with your

object the meditation whatever that

happens to be

he understands the ear he understands

sounds he understands the nose

he understands odors he understands the

tongue

he understands flavors he understands

the body

he understands tangibles he

understands mind he understands mind

objects

and he understands the fetter that

arises dependent on

both and also

understands how there comes to be the

the arising of the unaries and

fetter how there comes to be the

abandoning of the arisen fetter

how there comes to be the future

non-arising of the abandoned fetter

now we get to the awakening factors

again a monk of bytes observing mind

objects as mind objects in terms of the

seven awakening

factors

now the awakening factors is the

mindfulness awakening factor

the investigation of your experience

awakening factor the

energy awakening factor

the joy awakening factor

the tranquility awakening factor

the collectedness awakening

factor and the equanimity awakening

factor now these these

awakening factors will happen one at a

time

and as you improve your mindfulness

you'll start

seeing these more and more clearly

now the thing is with the

sloth and torpor it says in the suttas

the way you overcome sloth and torpor

is by examining your experience

how does this arise what happens first

what happens after that what happens

after

that and as you do that

you naturally start picking up your

energy

and when you pick up your energy your

mind becomes lighter and you start to

have this happy feeling

also when

you have restlessness

you bring up the feeling of tranquility

the feeling of stillness

or this the feeling of equanimity

and that will always put your mind in

balance that's what the awakening

factors

are for now the the awakening

factors will arise and be

in perfect balance when your mind is

ready to experience

nibbana that's one of the things that

happens

in your mind

so these awakening factors you can use

them to help overcome hindrances

and also to

if you notice that one of the awakening

factors is a bit weak

you can add a little bit more energy

into it

so now we're going to get to the

conclusion

and that is monks

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

that means becoming an are a hot

or if there is a trace of craving and

clinging left

non-return that means being an

onigami let alone

seven years if anyone should develop

these four foundations of mindfulness

in such a way for six years

five years four three two one

one of two fruits can be expected for

him

either final knowledge here and now or

if there's a trace of

craving and clinging left non-return

let alone one year

if anyone should develop these four

foundations of mindfulness in such a way

for seven

months six months five four

three two one half

a month one of two fruits can be

expected for him

either final knowledge here and now or

if there's a trace of craving

and clinging left non-return

let alone half a month monks

if anyone should develop these four

foundations of mindfulness in such a way

for seven days

how long have you been here

one of two fruits can be expected for

him either final knowledge here and now

or if there's a trace of craving and

cleaning left

non-return so it was with reference to

this

that it was said monks

this is a direct path for the

purification of beings for surmounting

sorrow and lamentation

for the disappearance of pain and grief

for the attainment of a true

way for the realization of

nibana namely the four foundations of

mindfulness

that's what the blessed one said the

monks were satisfied and delighted in

the blessed one's words

so now you've heard all of the four

foundations but you've heard it in a

different way than you might have heard

from

other teachers but you see

that what i'm showing you is straight

from the book and it does have to do

with your being able to experience

genres and have a pure mind

and the way you get that is by

practicing the six hours

with whatever arises but your samaritan

may suffering ones be suffering free and

the fierce drug fearless be

may the grieving shadow grief and may

all beings find relief

may all beings share this merit that

we've thus

acquired for the acquisition of all

kinds of happiness

many beings inhabiting space and earth

devas and not as a mighty power share

this

merit of ours may they don't protect the

buddhist dispensations

[Music]

you

there's been a lot of

translations of this particular suta

and what they've been doing is saying

that the first foundation is the body

in the body and that's not a good

definition it's not very good

it's supposed to be the body as the body

if you use the translation of the body

in the body then that leads you to a

different place

so you have to be careful with this

and thus as i heard on one occasion the

blessed one was living in the kuru

country

where there was a town of the kurus

named kama sadama

here he addressed the monks thus monks

venerable sir they replied the blessed

one said this

monks this is a direct path

for the purification of beings

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 nibana namely the

four

foundations of mindfulness

what are the four

here monks among abides observing the

body

as a body ardent fully aware and mindful

having put away covetousness and grief

for the world

he abides observing feeling as

feeling ardent fully aware and mindful

having put away covetousness and grief

for the world

he abides observing mind as mind

ardent fully aware and mindful having

put away covetousness and grief for the

world

he abides observing mind objects as mind

objects

ardent fully aware and mindful having

put away covetousness and grief for the

world

now we're going to go to the mindfulness

of breathing

how monk does a monk abide observing

body as a body hear a monk gone to the

forest or to the root of a tree or an

empty hut sits down

having folded his legs crosswise

that's one thing that i kind of object

to

you know it's real funny because when

you go to india

everybody sits on the floor they all sit

cross-legged

for about 20 minutes

so when i have them sitting in chairs

they find out that their

their legs don't hurt them so much and

they they kind of like that idea

so he sets his body erect

and establishes mindfulness in front of

him

ever mindful he breathes in mindful he

breathes

out now this is the instruction

for mindfulness of breathing

breathing in long he understands

i breathe in long or breathing

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 now did you hear me

say focus or put your

attention only at your nostril tip or

your abdomen

why because that's not in the

instruction

the key word for these two sentences

is he understands you know when you take

a long breath

and you know when you take a short

breath you know when your fat breath is

fast you know when it's slow

you know when your breath is very gross

and where it's very subtle

it doesn't say focus on the breath it

just says you know

that this is what the breath is doing so

you don't

over focus on the breath

now we get into the actual instruction

he trains thus key words

now this is what you need to do

i shall breathe in experiencing the

whole body

not body of breath not focusing on the

breath

just experiencing the whole body

he trains thus i shall breathe out

experiencing the whole body

he trains thus i shall breathe in

tranquilizing the bodily formation

okay so on the in-breath you tranquilize

a bodily formation

he trains thus i shall breathe out

tranquilizing the bodily formation

again you're using

the breath as the reminder to

relax that tension and tightness

now when you relax attention and

tightness here

it not only relaxes here

it relaxes your whole body

the meninges i was talking about the

other day that goes around your brain

is like a bag but it goes all the way

down your spine

so when you relax your tension and

tightness here you're

actually relaxing the whole body

a lot of people in in the west

they consider the body from the neck

down

and mind is from the

top of the neck up but this is part of

your body too

now when you use the six hours and you

relax at tension

and tightness

not only are you relaxing your body but

you're relaxing your mind

at the same time

okay

so this is this is a practice

that an

awful lot of people are doing but

they're

not following these four simple

sentences

they're not following the directions

they're told to put their attention and

focus on the breath

or put your attention on your abdomen

and focus on the in and out breathing

and nowhere does it say to focus

what it's actually saying is

you're using the breath as the reminder

to relax

so it doesn't matter i i practiced for a

long time when they were talking about

you need to

see the first part of the in-breath in

the middle of the

in-breath and the end of the in breath

and the pause and you have and you have

to focus

to see this but it doesn't say that here

you understand what the breath is doing

you understand when it's long or short

but you use the breath as the reminder

to relax

and if you start focusing

on just the breath

now you're starting to get into your one

pointed concentration

and that's why an awful lot of people

they do meditation for a while

and then they stop doing it because they

they just don't progress

it's because they're not following the

directions that the buddha gave

they're following the directions that a

teacher gave

who isn't following the suttas

just as a skilled lathe operator or his

apprentice

when making a long turn understands i

make a long turn

or when making a short turn he

understands i make a short turn

again it doesn't say focus on it

just you understand

so too breathing in long a monk

understands i breathe in long

breathing out long he understands i

breathe out long

and so on

he trains

thus i shall breathe in experiencing the

whole body

doesn't mean you focus on the body

but you experience it you see that it's

their

body is there until you get to a certain

place in your meditation

and then you don't feel the body anymore

it's all

mental feeling that arises

he trains thus i shall breathe in

tranquilizing the bodily formation i

shall breathe out

tranquilizing the bodily formation

so

in this particular

interpretation translation

it has what they call insights

now this is taken from

commentary

and the insights that they're talking

about

excuse me

is taken from the commentary where

you're over

focusing or you're over concentrating

just on the breath

so i'm not going to read these these

insights because

it's very confusing

and the way it's written

it it does what the

commentary does is it breaks it up into

separate little pieces

instead of a flow

so

okay he abides

independent not craving and clinging to

anything in the world

that is how a monk observes

the body as a body

then it gets into the four postures

and i've always thought that this is

kind of

funny do you know when you're sitting

and when you're standing

do you know when you're walking or

you're lying down

that's always talking about

but when i was practicing the mahasi

method

i was told that when i was walking i was

putting my attention on my feet

i was walking very slowly

and then when i stopped at at the end of

a walking area

i was told to mentally tell myself

that i was standing

as if i didn't know i was standing

so i've always been confused by this

because it's such a

general kind of

knowing what you're doing while you're

doing it

again

a monk is one who acts in full awareness

when going forward and returning

who acts in full awareness when looking

ahead and looking away

who acts in full awareness when flexing

and extending his

limbs

who acts in full awareness when wearing

his robes and carrying his outer robe

and bowl

who acts in full awareness when eating

drinking consuming food and tasting

who acts in full awareness when

defecating and urinating

who acts in full awareness when walking

standing sitting falling asleep waking

up talking and keeping silent

awareness of what

awareness of what mind is doing when

you're doing these activities

and six hours when your mind starts

thinking about other things

okay now this next

part of the satipatthana

talks about uh the foulness

of and of the body parts

this is a meditation that you should

only

do with a teacher

because you start realizing that the

this is made up of a lot of stuff that's

really disgusting

and your mind can go towards aversion

very easily and become completely

disgusted

i know some monks that give this

meditation

to students that have just gotten

married

and you don't want to think about the

foulness of the body

when you're married not to start off

with anyway

but i had um

i had a lot of college students that

were just getting uh

they were 20 21 22 years old

and they were very easily

distracted by beautiful bodies and

that sort of thing and they had a lot of

lust

coming up so they asked me what what am

i supposed to do with

this and i said well

when you see

somebody that you're attracted to and

you start thinking about them with

lustful

thoughts what you need to do is

turn their body inside out in your mind

and tell me what's beautiful about it

oh you have a beautiful liver

your intestines are wonderful

what's beautiful about that

and there are other things that uh

are in the body

feces bile phlegm pus

blood sweat fat tears

grease spittle snot oil of the joints

and urine

well if you start thinking of the body

in that way

while you're sitting in meditation

there's nothing to be

uh admiring

the body is is truly disgusting in a lot

of ways but we

don't think of it that way we get caught

up in our mind and get

caught up in the lust but when you turn

the body inside

out

there's nothing that is beautiful

and what that does is it puts your mind

into balance

so you can overcome lust very easily

that way

this particular practice is not

uh not an easy

practice

you it takes

uh about 165 days to do this

practice to do it correctly

so and you do

need to be around a teacher to keep your

mind in balance so you don't become so

repulsed by the body you want to get rid

of it

now it there it goes into

uh charnel ground contemplations

and in india

they have places that they put bodies

after after they die they put them in

certain places and they wait for the

family to come

and take care of the body sometimes they

did

sometimes it would be a year later but

that that's where you would go

to see bodies that are rotting

and that the whole point of that is to

keep your mind in balance and not be

attached

to this

now we go to the observation of feeling

and how does a monk

abide observing observing

feeling as feeling

here when feeling a pleasant feeling

a monk understands i feel a pleasant

feeling

when feeling a painful feeling he

understands i feel a painful feeling

now the key word here again is

understand

don't make a big deal out of

these kinds of feelings

when feeling a neither painful nor

pleasant feeling

he understands i feel an either painful

nor

pleasant feeling when

feeling a worldly pleasant feeling he

understands i feel a worldly pleasant

feeling what is a worldly pleasant

feeling

i know you know the answer

i'm not let no

i'm waiting for people

other people to answer every time you

will answer it

what is a worldly pleasant feeling

yeah it can be but

it's a

pleasant feeling at one of the scents

doors

okay um

it can be food it can be sights it can

be

sounds it can be whatever at the sense

doors

the reason that it's worldly is because

you don't have the strong mindfulness

to see it as it actually is

and you have a tendency to

have a feeling come up and then get

distracted with thoughts about the

feeling

and then your thoughts just kind of

carry away

and you go to other things

so this is just an ordinary person that

doesn't do any meditation

that's a worldly good kind of feelings

that they experience

when feeling an unworldly pleasant

feeling

he understands i feel an unworldly

pleasant feeling now

unworldly

is talking about being in

jhana okay

and when one of the scent stores come up

and you're in the jhana it's not a

distraction to you

it's just something that comes up by

itself

and you don't get carried away thinking

about it

i told you before you you have these

five aggregates you have body you have

feeling you have perception you have

formations or

thoughts and consciousness

feeling and perception are always

together

always as soon as a feeling comes up

your mind says

that's nice that's that's pleasant

that's

that's a happy feeling or if it's a

painful feeling comes up your mind says

that's painful

so perception is a part of your brain

that names things

when we think we only

think in concepts

what's a concept

well

what's a car

is the car the wheels

is it the motor is it the windscreen

is it the bumper where is

a car a car is a concept

made up of a lot of different little

tiny things put together

to make up this idea of a car

or this is a chair where is the chair

is the chair of the arms is it the legs

is it the seat is it the back was made

up of all of these things to make

this concept

and we only think in concepts

so when you start getting deeper and

deeper into

your meditation and you'll get to a

place where

there's no distraction at all your mind

is very

quiet your mind is really

still for periods of time

you are getting close to

the experience of nevada

and one of the definitions that you can

use for the

nibana experience is the realm

of no concepts

so when you're feeling an out an

unworldly pleasant feeling your feel

you have feelings that still come up

but these kind of feelings

it can be pleasant very

nice

but you're not taking it personally

and you're not getting distracted away

from

that feeling you're staying with that

feeling as long as

it's there you stay with your object the

meditation

and the feeling when it arises

right yeah

no okay

you have to speak up a little bit in the

last sentence again

i'm not sure i can david can you say it

you don't take it personally right you

don't get lost in

in distracting thoughts

okay and that's why it's called

unworldly because you're

in a jhana when that happens

now a jhana is a word that's much

misunderstood people will say well

that means you're practicing

concentration no

the word jhana means a level of your

understanding now everybody comes for

their interview

and i start i talk about you're starting

to teach yourself very well

because you're starting to understand

more and more

clearly how this process works

so it's a level of your understanding

and you get into the first

genre you understand a very little bit

about how

this process works but you get into the

second jhana

you start understanding more and you

start getting confidence and you start

feeling like you're really it's it's

really working and

and that makes you happy

then you get into the third genre your

mind starts to develop this equanimity

and you

you have a deeper understanding about

this process

and how to handle any

hindrances when they come up

you know what to do with them now you

know how to

learn from them

so when you're feeling an unworldly

feeling

it means that you're you're you're

having a feeling

that's there it can be pleasant or

painful either one

but you're not taking it personally

you're not saying

this is my feeling like you could

control it

do you ask a pleasant feeling to come up

no it comes up by itself the joy is

there by itself

the comfortable feeling the happiness is

there by itself

because your mindfulness

is getting sharper your observation of

how mind's attention moves becomes more

precise so you'll stay with your object

of meditation for a longer period of

time

when feeling a worldly painful feeling

he understands i feel a worldly painful

feeling

stub your toe what do you do with that

painful feeling comes up and all of a

sudden you're thinking about how much

you hate that feeling

and taking it personally and wanting it

to be different than it is

and wanting to run away from the painful

feeling

but a painful feeling is a painful

feeling

i have a lot of tooth problems now i

didn't used to have so many

but when i was in burma i had a

dentist he really wanted to do me a

favor

so he cleaned my teeth

and he broke one of the teeth

and i had to have

a root canal

now the thing in burma and i i had

friends that have gone through this

experience

they don't clean their tools from one

person to another

they don't sterilize all of their they

just

use the tools and i had a couple friends

that

they got real bad infections in their

mouth because of that

so i'm not about ready to let them just

stick these things in my mouth

and uh this age was very prevalent in

burma at the time so

no you're not going to put in you're not

going to prick me with one of those

needles because you don't clean them

very well

so i allowed him to do a root canal

without any painkiller

and you bet it was painful

sometimes he'd hit his spot and make my

whole body

jump

but while he was he was working on me

i would take a look at my body and i was

all

tensed up so i started relaxing the

tension and tightness in my body and let

go of all the tight

muscles and that sort of thing

and i had enough time to start sending

loving and kind thoughts to him while he

was working on me he was the guy that

was causing the pain

now after a period of time

he was satisfied that he'd gone deep

enough it felt like he was going all the

way through my skull

at the time but that's okay

but as soon as he stopped causing the

pain

i got a real good opportunity to see how

that pain

wasn't mine

it was just because the conditions are

right

and when he stopped those conditions

then the pain disappeared

and my mind was very peaceful and calm

right after that

so

painful feeling pleasant feeling

the same coin different sides

and you treat them both in the same way

you use the six hours and allow that

feeling to be there without getting in

involved in it without getting

distracted by your

liking this and disliking that

and when you do that you start

developing

very strong equanimity balance of mind

so you don't get your mind doesn't start

wobbling and

run try to run away when it's a painful

feeling

so it's it's a real interesting

phenomena that

we tend to take our feeling

as this is me this is mine this is who i

am

but when your mindfulness starts to get

sharper

the like and dislike becomes less and

less

with that there's more balance

in your mind

so when feeling an unworldly painful

feeling that is a meditation

pain

oh but it hurts so bad

and you start telling me about the pain

you have in your knee

or pain you have in your back when you

get to a certain place in the meditation

you don't have a body anymore you're in

a mental realm

completely mental realm

and the reason that the

hindrance arises is because

of some past action

and when you see it as it actually

is it's just a feeling

you don't tighten around it because

you start seeing it as it is

this feeling is there yeah that's true

you're not fighting with the truth

you're not trying to control the truth

you're not trying to make the truth be

the way you want it to be

you allow it to be there and don't

resist it and

don't keep your attention on it

let it be there by itself

relax smile come back to your object

of meditation

so any time that you're taking a

painful feeling or pleasant feeling

personally

and you try to hold on to that pleasant

feeling but it's not going to be there

all the time

it's going to go away everything's

impermanent

everything is in a state of change

and that changes a lot faster than you

realize

but when you're in the jhana

you're not taking things personally so

now you're seeing the unworldly

feeling and how that's different

from the worldly feeling

when feeling a worldly neither painful

nor pleasant feeling he understands i

feel a worldly neither painful nor

pleasant feeling

what is a worldly neither painful nor

pleasant feeling

that's when your mindfulness is weak

and you're indifferent to whatever it is

you just don't see it you don't pay

attention to it

when feeling an unworldly neither

painful

or pleasant feeling he understands i

feel an

unworldly neither painful nor pleasant

feeling

the unworldly neither painful or

pleasant feeling is equanimity

so when you're when you start out on

your meditation your mind is

flip-flopping like this

as you start to get deeper there's less

movement of mind's attention there's

more

attention on your object to meditation

for longer periods of time

when you get to the fourth

jhana which just has equanimity in it

and tranquility both

your mind is not flip-flopping anymore

it's not

moving in such radical ways

now you start to get where your mind is

vibrating and it's pretty easy to see

as you go deeper in your meditation that

vibration

becomes less and less and harder to

recognize

until you get to neither perception or

non-perception where you can't really

tell whether there's movement of mind's

attention

at all

equanimity is the highest

feeling that you can have

okay that is the highest

feeling

so your mind doesn't move and shake

when a pleasant feeling arises or a

painful feeling arises

you just recognize it that's that's

what's happening right now and it's okay

for it to be there

right

so

this is how you observe feeling as

feeling

whatever kind of feeling arises don't

take it personally

don't get caught up in it don't try to

hold on to

it it doesn't matter whether it's a

painful feeling or a pleasant feeling

it doesn't matter you

have that balance of mind

and it's okay for that to be like that

now when you get off retreat you're

gonna get back into your regular life

your mind is gonna have more of a sense

of balance

in your daily life you're not the things

that used to get you very angry

it's not going to get you so angry

anymore

the things that you really hold on to

and enjoy you're not going to have as

much joy

it's like when you start doing the

meditation your mind is

on a roller coaster ride okay

it's real happy then it's real painful

and it's happy and it's painful and it

in your daily life you go through that

but as you gain more and more

understanding about how mind works

as you have more and more balance in

your mind

the high highs and the low lows

are not going to be so radical it's

going to turn out more like

little waves you're still going to have

them

but they're not going to take you away

and you stay

angry for a week because something

happened

it's you're gonna see it you're gonna

recognize

that your mind is not so much in balance

then you start using the six r's and

then it

mellows out

now another thing that helps your mind

to stay

with equanimity and balance is

by keeping your precepts without

breaking them

it's really important

you take until you take the precepts

every day

as a reminder to not break them

and make a determination i'm gonna i'm

gonna go through the whole day

without breaking a precept at

all

and after you do that for a period of

time

your mind gains more and more a sense of

balance

and your mindfulness gets sharper

okay now we're going to go to the

observation of mind

and how monks does a monk abide

observing mind as mind

here a monk understands mine affected by

lust as mine affected by lust

and a mind unaffected by lust as a mind

unaffected by lust

he understands mind affected by

hate as a mind affected by

hate or you call it a virgin whatever

and of mine unaffected by hate as a mind

not

affected by hate he understands mine

affected by delusion what is delusion

i don't want you answering

well it's taking things personally

that is a deluded mind because that

starts pulling you away

and gets you to all kinds of entrances

and you're not seeing things as clearly

as you can

now lust i like it

hatred i don't like it

delusion that's where you start

identifying and taking things personally

with the light and the dislike whatever

it happens to be

in other words lust hatred and delusion

is craving

it's another way of describing grieving

and now you start to see more and more

the importance of using the six hours

and relaxing and letting go of that

craving

he understands contracted mind

as contracted mind what is a contracted

mind

a mind that pulls together gets tight

do you know

ah no not really it has craving in it

of course but a contracted mind is a

mind that has sloth

and torpor

now you get a fresh loaf of bread out of

the oven

and you go to put some butter on it then

the butter has been in the refrigerator

and the sloth and torpor mine

is like the butter and it just doesn't

spread

it's just it tears everything it does

all kinds of strange things

so uh

your mind has a tendency to contract and

then you start getting sleepy and

one of the causes of sloth and torpor

arising is not

taking enough interest and staying

with your objective meditation

more interest

and when you start paying attention you

can start seeing

what happens first what happens after

that what happens after that when you

start having a

the sloth and torpor arising

if you take interest in it

then you're not going to be caught by it

for very long

now one of the things i always tell the

students to do

is don't lean heavily in the chair

when you have sloth and torpor you want

to straighten your back

up a little bit more than is comfortable

and then when the sloth and torpor comes

naturally you'll start slumping and

you'll be able to catch it more quickly

if you keep that nice and straight

and

it won't stay around as long because

you're paying more

attention to it you're starting to see

how the process

works because that's the way

my mind has a tendency to be

[Music]

i know it very well

i can see when i'm trying to stay with

my object to meditation and i start

having these little

quiet

[Music]

thoughts and then they start getting

bigger and bigger and then my mind

starts to get a little bit dreamy

and i i

i'm not with my object meditation

anymore i'm starting to slump

and then your head starts bobbing

now in in the suttas it talks about

different ways of

letting go of sloth and torpor

but the the most effective way is

by being able to recognize it when it

first starts to come up and take more

interest in how

your mind is doing that

you don't have such strong interest in

your object of meditation

and you have like a dual mind you have

the mind that's on your object the

meditation

kind of but you have these little

little thoughts then they just start to

build after

a while so you have less attention

on your object to meditation to say your

spiritual friend or

one of the brahma viharas

and then you just kind of lose your

object to meditation and all of a sudden

you're in dreamland

and then your your body just starts to

slump

so when you start by sitting

straighter by sitting with your back

a little straighter than is comfortable

when your mind starts to

let go and your body starts to slump a

little bit you can catch it quite quick

and then you don't snap your body

straight again and run back to your

object of meditation

you do this in

a six hour way

you don't have to push it just

notice that that's what's happening

straighten your mind up come back to

your object to meditation

after you smile

after you practice all six

hours you let it be there by itself

it is just a feeling

and it's all right for that feeling to

be there it has to be because that's the

truth

when it's there it's there so you allow

it to be there by itself

but you don't keep your attention on

that feeling

you relax the tightness caused in your

head

and don't over relax it

sometimes some people will get

kind of involved with whatever hindrance

it is that they have and it can be quite

big

it can be quite painful and they forget

the six hours and they try to do it with

two r's

and that is release relax

release relax release relax

and then you come to me and you say you

know this doesn't work

well if i give you

a recipe for making cookies

and you leave out the main ingredients

it doesn't come out so good it's going

to be lousy tasting cookies

it's like not adding the sugar that you

need for the

for the cookies or not adding the nuts

or whatever it happens to be

so you have to use all six r's

every time but

as you become more familiar with it

it starts to be more automatic

and you'll get to a place where you'll

just notice a hindrance starting to come

up and your mind all of a sudden

does it by itself

and comes back to the object of

meditation

that's kind of fun when that happens

so the contracted mind is a mind that

that it just pulls together and

does doesn't want to

let go and relax into it into whatever

it is it wants to go to sleep

and that's a problem

he understands a distracted mind as

distracted now what is a distracted mind

you have to speak up louder

a distracted mind is a mind that's

restless

you got to be friends with restlessness

and sloth and torpor because they're

going to stay around till you become an

aura

so you better be friendly with them

one of my friends as a teacher he said

you know

the whenever a hindrance comes up

you should be grateful for it being

there

be grateful for that that entrance

coming up because that's showing you

where your attachment is

don't fight hindrances

don't try to control

distractions whatever they happen to be

if you do then your your

restlessness is going to get very much

stronger

[Applause]

now one of the things you've heard me

say a few times

is before you start your sitting you

should tell yourself

i don't care what happens next

it doesn't matter what happens next

my job is only to observe

not to control not to make

something come up

because if you try to make it come up

you're going to have

lousy meditation and you're doing it to

yourself

so a distracted mind is

easy to let go of

especially when you recognize that

there's that

it is a painful feeling and it is

a restless feeling so

when that comes up it says in the suttas

to bring up a feeling of peace and calm

feel peaceful feel calm

and bring that feeling to your objective

meditation that will overcome

the restless feeling very quickly

but the restless feeling it mostly comes

up because you're trying to control

you're trying to make

something be the way you want it to be

oh i had a really good sitting last time

i wanted to happen now

well that's the fastest way to have

restless mind

to cause yourself all kinds of problems

that's why i say tell yourself before

you sit

to develop your equine minimum

equanimity to such a degree that it

doesn't matter what happens

next your job is only to observe

now let me talk for a little bit more

i'll get to you in just a minute

one of the things that happens when it's

getting time for the retreat to get

done is the planning mind

what am i gonna do when i get off

retreat

and the planning mine is part of

restlessness

but it's it is a pleasurable feeling

and you'll have repeat thoughts over and

over again oh i'm going to see this

person and i'm going to say this to them

and it never happens the way you plan it

anyway so it's just a waste of time

so when you get close to the end of the

retreat you start telling yourself

when the restless mind comes up you tell

your mind

i don't need to think about this right

now

i don't need to continually have these

thoughts of what i'm going to do when i

get off retreat

tell yourself i don't need to think

about this right now

my job is only to observe what's

happening

here and your mind will pretty much pay

attention to it

but you have to mean it

okay i heard you say that

when you come into the meditation only

observe

well of course there's an intention to

stay with your object

of meditation

but don't over emphasize it

because if you do then you're going to

be putting in too much energy and you're

going to get restless

so it's about finding like the

equilibrium right

and the thing with equanimity is

you can have it for a period of time and

your mind is really balanced and nice

and then all of a sudden something

changes a little bit

and then you start trying a little bit

and you start getting the restlessness

and when you recognize that

then you have to relax let it be

and back off

now if if you start sitting with the

idea that you're going to have a good

meditation and you really want to stay

with your object of meditation

that thought is big enough and strong

enough that you're going to have

lousy sitting you're not going to stay

with your

object of meditation at all

and then what happens in your mind is

oh i'm going to try harder i really want

this quiet mind

and you wind up having a

really a very difficult

time because your

your restlessness is so strong

and when you see that happen

back off and laugh at yourself oh i got

caught again

this mind is really crazy and it's okay

to be crazy

it's not my mind anyway

right

so you have to learn to adjust

now there can be another time when your

mind just starts to get a little bit

lazy and as

you start to get the sloth and torpor

then you have to pick up your energy a

little bit

by taking more interest in how the

process

works this is a very

fascinating process i mean i've been a

monk for

33 34 years something like that

and i'm never bored ever

this process is interesting and there's

always

new ways of seeing things and having

these insights come up at you

oh that's how that happens that's what

i've been doing to cause myself

suffering

so you start noticing when you have

repeat thoughts and you go ah look at

that

there's too much energy in this one

and i'm making too much of a big deal

out of it

so i have to start backing off from that

but laughing with yourself

is the fastest way that i know of

to let go of restlessness

of distractions

you go from i mean it can be

any of the emotional upsets

it can be fear it can be anxiety

it can be aversion

whatever the catch happens to be

but when you laugh you go from i

am that let's say anger i'm

mad and i don't like this and then you

laugh

and your mind goes well it's only

this anger do i want to carry this

around with me for a while

i'm not that stupid i'll let it go

so developing your sense of humor about

yourself

is very skillful

so do you have any other question

well it doesn't have to be on that point

any any point

we'll continue here okay

he understands an exalted mind

as exalted what is an exalted

mind now this is a kind of language you

haven't heard before

an exalted mind is a mind that gets

into the first four dramas

okay your mind is exalted it's

uplifted and it's

very wholesome because you're not taking

things personally you're not being

distracted away

by this by hindrances

you're staying with your object to

meditation

that's why they call it exalted because

it is

raising your mind up and that's why they

call it unworldly

because most people don't have that sort

of thing

okay he understands a surpassed

mind as surpassed

what is the surpassed mind

it's a mind that has that

practices the brahma viharas

they they in pali they call it the arupa

jhanas

and an arupajana

means that you're getting into a mental

realm

that you don't have a body anymore

everything that comes up is mental

to be quite honest you don't even have a

head anymore

so where's that consciousness i don't

know

i can't give you an answer on that one

so having a surpassed mind

means practicing the brahma viharas

your there's times when your mind is

going to be

with loving kindness there's times when

your mind is going to be with compassion

and you'll feel

expansion in your head there's times

when you're going to have

joy arise but this is a different kind

of joy

than you've experienced before this kind

of joy

is the awakening factor of

joy it doesn't have the excitement

that the the lower dramas have

it's a real happy feeling

so

the whole time that you're practicing

this way you are

[Music]

teaching yourself more and more

subtleties about the jhanas

and about these different states that

you can experience

and you'll have insights into them

you'll see

now we're going to start to get into

dependent origination tomorrow

and this is the process

of how this all works

how it arises

so you're going to see more and more

subtleties

as you start going deeper in

how this is a process there's nothing to

be taken

personally it's

just arising and passing away of

phenomena

and everything is impersonal

when conditions are right for this to

arise it's going to arise

but you'll start seeing it on deeper and

deeper

levels and it gets real interesting when

you do that

okay he understands a collected mind as

a collected mind what is a collected

mind it's a mind

that's very composed a mind that gets

still

it's light concentration but i

prefer to call it stillness because

concentration means really focusing

and your mind is very very alert

you're still gonna

hear things you're still going to see

things but you can have

very strong balance of mind while you're

doing that

my teacher was using ananda he was a

burmese teacher

he was very famous in in in burma

highly educated i mean he was

really smart he memorized this many

books

and even up until he died

he could recite from those books and be

correct

he didn't make any mistakes

but he didn't believe that you could sit

and

you could do your walking meditation or

your daily activities

with strong equanimity in your mind he

didn't believe it

because he was a scholar more than he

was a practitioner

and i finally convinced him to start

practicing

and he saw it for himself

and he was completely blown away i mean

he was so surprised it was unbelievable

the thing with lucy lenanda and my

relationship with him was

that he was my teacher there was no

doubt about it

and he was very good at reading minds

and somebody would come up and they

would ask him a question and my mind

would say

oh it's this and instead of him

answering he would say

you answered this one

but he was also my friend

and we could talk about personal things

very deeply and

get good understanding from each other

from with whatever we were going through

so i had and i was always playing jokes

on him

i love to make him laugh out loud

the bur means when when you hear

somebody laugh

in burma if they're

what they consider educated when they

laugh

they just lightly chuckle

and they think americans and they when

when they were here

he used to call me toza which means a

mountain boy

which means uneducated

because i would laugh out loud at things

but i got him a few times

so it's a real interesting thing

to understand

that mind is not

here mind is here

it's not part of the body although it's

connected with the body

and for him to see that he could walk

with equanimity

and the only thing that he felt when he

was walking

was the bottom of his feet

because there was contact

sometimes the wind would come up and you

would he would feel

that but when there was contact with

something he would feel it

but because the equanimity was so strong

it didn't make his mind shake and go to

it

it just noticed that it was there and

okay that's there

that's enough

not make a big deal out of it

so this is a real interesting

part of the

observation of mind that is not really

taught

very well with people that are doing

straight vipassana

so we're going to go to the last part

which is the

observation of mind objects

and the first part of that is

dealing with the hindrances

which says that this is a very important

part

of the practice it's not something that

you push down

and push away it's something that you

use as your your teacher to show you

where your

your attachments are

and how does a monk abide observing mind

objects as

mind objects

in terms of the five hindrances

here there being sensual desire in him a

monk

understands there is sensual desire in

me

or there's no central desire in him so

he understands

there's no essential desire in me

and it goes through the

hatred and the delusion and it goes

through the whole thing

then it says he also

understands how there comes to be the

arising

of the unarisen sensual desire

and how there comes to be the abandoning

of the arisen sensual desire

and how there comes to be the future

non-arising of abandoned sensual desire

now that's a complicated way of looking

at

it so we'll go through this again

he understands how there comes to be the

arising

of unarisen sensual desire

how does that come to be your

mindfulness gets weak and you start

having

distraction

okay that's the start of the hindrances

it doesn't matter which hindrance it is

that's why i just call them distractions

and how there comes to be the abandoning

of the arisen

sensual desire how do you let it go

use the six r's right

and how there comes to be the future

non-array

of the abandoned sensual desire how does

that come to be

stay on your object of meditation

it's that simple

so you know how it comes up

why it comes up you know that because

of past actions and past breaking of a

precept

but you don't have to know exactly what

precept it is that you broke

just that this is how this process works

when my mindfulness

gets weak when i'm not staying with my

object of meditation

then a hindrance is going to come up

and it's a necessary part of the

practice

to be able to recognize the hindrance

and know what to do with the hindrance

when it arises

use the six hours

and stay with your object the meditation

stay with what you're doing in the

present

okay and you do that with all of the

hindrances

yeah how many times do you hear me say

don't make a big deal out of things

what am i saying keep your mindfulness

sharp

understand when these things happen and

use your six hours to take care of them

the thing that's real important is

to carry that with you in your daily

life so when a hindrance comes up

of course they're going to come up your

mindfulness is not going to be that

sharp

all the time so of course you're going

to see

uh lust or hatred or

you'll get sleepy or you'd be restless

or you have anxiety

or you have fear but you have to know

that you have the tools

to not take them personally

so you won't get caught fruit with them

for so long

and if if it's a big hindrance

then ask your intuition why am i so

attached with this

why am i taking this so personally

you'll get the answer

again a monk abides observing

mind objects as mind objects in terms of

the five

aggregates when they are affected by

craving and clinging

here a monk understands such is material

form

first noble truth

such as its origin second noble truth

such its disappearance third noble truth

such is the way to that disappearance

fourth noble truth

using the six r's

such is feeling such its origin such its

disappearance and the way to that

disappearance

such as perception such as origin

such its disappearance in a way leading

to the cessation

such are the formations such their

origins such

their disappearance such the way to

the disappearance

such as consciousness

such is or it's its origin such

its disappearance and the way leading to

that disappearance

then we go to the sixth sense basis

again the monka bytes observing

mind objects as mine objects in terms of

the six

internal and external bases

or external mind objects fuse me

here a monk understands the eye

he understands form and he understands

the fetter

that arose dependent on both

you have you see color in form you have

a good working eye you see color

and form eye consciousness arises

there's a feeling that arises with that

of i like it or i don't like it that

craving comes up

and you have to be able to use the six

hours and allow it to be by itself

without it any attachment of taking it

personally

he also how there he understands how

there comes to be the arising of the

anarizen fetter why does it come up

because you've lost your mindfulness

and how there comes to be the abandoning

of the arisen fetter

using the six r's and how there comes to

be the future

non-arising staying with your

object the meditation whatever that

happens to be

he understands the ear he understands

sounds he understands the nose

he understands odors he understands the

tongue

he understands flavors he understands

the body

he understands tangibles he

understands mind he understands mind

objects

and he understands the fetter that

arises dependent on

both and also

understands how there comes to be the

the arising of the unaries and

fetter how there comes to be the

abandoning of the arisen fetter

how there comes to be the future

non-arising of the abandoned fetter

now we get to the awakening factors

again a monk of bytes observing mind

objects as mind objects in terms of the

seven awakening

factors

now the awakening factors is the

mindfulness awakening factor

the investigation of your experience

awakening factor the

energy awakening factor

the joy awakening factor

the tranquility awakening factor

the collectedness awakening

factor and the equanimity awakening

factor now these these

awakening factors will happen one at a

time

and as you improve your mindfulness

you'll start

seeing these more and more clearly

now the thing is with the

sloth and torpor it says in the suttas

the way you overcome sloth and torpor

is by examining your experience

how does this arise what happens first

what happens after that what happens

after

that and as you do that

you naturally start picking up your

energy

and when you pick up your energy your

mind becomes lighter and you start to

have this happy feeling

also when

you have restlessness

you bring up the feeling of tranquility

the feeling of stillness

or this the feeling of equanimity

and that will always put your mind in

balance that's what the awakening

factors

are for now the the awakening

factors will arise and be

in perfect balance when your mind is

ready to experience

nibbana that's one of the things that

happens

in your mind

so these awakening factors you can use

them to help overcome hindrances

and also to

if you notice that one of the awakening

factors is a bit weak

you can add a little bit more energy

into it

so now we're going to get to the

conclusion

and that is monks

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

that means becoming an are a hot

or if there is a trace of craving and

clinging left

non-return that means being an

onigami let alone

seven years if anyone should develop

these four foundations of mindfulness

in such a way for six years

five years four three two one

one of two fruits can be expected for

him

either final knowledge here and now or

if there's a trace of

craving and clinging left non-return

let alone one year

if anyone should develop these four

foundations of mindfulness in such a way

for seven

months six months five four

three two one half

a month one of two fruits can be

expected for him

either final knowledge here and now or

if there's a trace of craving

and clinging left non-return

let alone half a month monks

if anyone should develop these four

foundations of mindfulness in such a way

for seven days

how long have you been here

one of two fruits can be expected for

him either final knowledge here and now

or if there's a trace of craving and

cleaning left

non-return so it was with reference to

this

that it was said monks

this is a direct path for the

purification of beings for surmounting

sorrow and lamentation

for the disappearance of pain and grief

for the attainment of a true

way for the realization of

nibana namely the four foundations of

mindfulness

that's what the blessed one said the

monks were satisfied and delighted in

the blessed one's words

so now you've heard all of the four

foundations but you've heard it in a

different way than you might have heard

from

other teachers but you see

that what i'm showing you is straight

from the book and it does have to do

with your being able to experience

genres and have a pure mind

and the way you get that is by

practicing the six hours

with whatever arises but your samaritan

may suffering ones be suffering free and

the fierce drug fearless be

may the grieving shadow grief and may

all beings find relief

may all beings share this merit that

we've thus

acquired for the acquisition of all

kinds of happiness

many beings inhabiting space and earth

devas and not as a mighty power share

this

merit of ours may they don't protect the

buddhist dispensations

[Music]

you