From: https://youtube.com/watch?v=EC3RscWtjMI

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

you

I always like the suta because higher

training in Pali the word is papi dama

but this is not talking about the

philosophy of a hobby della this is

talking about the training the higher

training the training that leads to the

bottom so thus have I heard on one

occasion the blessed one was living in

this akheon country at cap kilowatt - at

Negro DES park now on that occasion a

new Assembly Hall had recently been

built for the sake ins of capital about

- and it had not been inhabited by any

recluse or Brahman or human being at all

then the sake ins of cat Villa Batu went

to the Blessed One after paying homage

to him they sat down at one side and

said to him venerable sir a new Assembly

Hall has recently been built here for

the sake ins of kept bill about - and it

has not been inhabited by any reef loose

or Brahman or human being at all I want

to stop here to let you know that the

they used to build assembly halls and

any time a group of ascetics came into

town they would let him sleep in the

Assembly Hall no this particular

assembly hall they hadn't started that

yet so this is completely brand new what

Advent generally boils down to is

what it boils down to is the the roof is

generally made of palm fronds and it

creates feed and they have sometimes

they put walls on them and sometimes

they don't that's just the way they

didn't did things back then this was one

of the fancier ones actually and they

did put walls on it so you stay out of

the wind and that sort of thing okay

venerable sir let the blessed one be the

first to use it when the blessed one has

had has used it first then the sucker

sake ins of capital about to will use it

afterwards that will lead to their

welfare and happiness for a long time

the blessed one consented in silence in

other words he shook his head yes okay

then when they saw that he had consented

they got up from their seats and after

paying homage to him keeping him on the

right side they went to the assembly

hall they covered it completely with

carvings and prepared seats and they put

out a large water drug and hung an oil

lamp when they went then they went to

the Blessed One after paying homage to

him they stood at one side and said

venerable sir the Assembly Hall has been

covered completely and with with covers

and seats that have been prepared a

large water drug has put been put out

and an oil lamp on up let the Blessed

One come for at his own convenience then

the blessed one dressed

taking his bowl and out of

they went with the Sango of monks to the

assembly hall why did he travel with his

bowl and robe because if he left it

behind somebody would take him that's

though they didn't have any locks on

their doors so that's that's why they he

was always taking his bowl and rope with

him he went with the Sangha bhikkhus to

the assembly hall when he arrived he

washed his feet and then he entered the

hall and sat down in the set by the

center pillar facing the east and the

monks washed their feet and when they

entered the hall sat down by the western

wall facing the east with the Blessed

one before them and the sake ins of kept

the lava to wash their feet and enter

the hall and sat down by the eastern

wall facing the West with the what

blessed one before them they did some

studies on the different directions and

when you're facing the east and you're

giving a Dhamma talk you generally have

a lot more energy if you face the north

you don't have very much energy if you

sleep with your head towards the north

you generally have more sound sleep

if you have restlessness if you start

facing the north then you won't have the

restlessness won't be near the strong if

you have sloth and torpor it's best to

face the east because that picks up your

energy there was a book by Patrick

Flanagan on the pyramids actually and he

had devices that he could measure the

subtle energies and tried to figure out

why they put the pyramids the way they

did in the positions that they did so

that's that's where I got that

information but it does work actually I

used to always travel with a compass

because I'm really lousy with directions

and if I was getting sleepy then I would

start facing the east and my energy

would pick up I was very restless then I

would face the north and it would settle

my mind won't settle down don't believe

anything I say try it to see if it works

for you if it does use it if it doesn't

don't

then when the blessed one had instructed

urged roused and glad the sake ins of

capital bought to with the talk on the

domina force for much of the night he

said to the venerable Ananda Ananda

speak to the sake ins of capital about

to about the this disciple in higher

training who has entered upon the way my

back is uncomfortable I will rest it

yes venerable sir the venerable Ananda

replied then the Blessed One prepared

his patchwork cloak folded it in forth

and laid down on his right side in the

Lions pose with one foot overlapping the

other mindful and fully aware after

noting in his mind the time for rising

now this implies that he went to sleep

but actually he didn't you'll find out

later now the information that you're

getting here about he is talking to

Ananda said you start talking because my

back it hurts what this says is this is

during the later part of the Buddha's

life because he started getting a lot of

back pains and he had to relieve the

pain

it didn't make his mind

shake he didn't have any aversion to the

pain but this was real pain what do you

do with meditation pain how do you tell

the difference between the

pain and real pain meditation pain is

pain that arises while you're sitting it

can be very intense but when you get up

and start doing your walking the pain

disappears in five or ten seconds you

forget about it very quickly if it is

real pain then that pain will not go

away so you don't sit like that can

water you don't need to hurt your body

while you're doing the meditation so you

find a posture that brings relief if

there is real pain and that's what the

motor did he didn't want to [ __ ]

himself so this kind of paying attention

to what your body is doing in the

present moment is an important aspect of

the meditation now I had I had some

teachers when I was in Vermont they

decided that I needed to sit for long

periods of time and you've heard this

story a few times I think No

I got there the first day of the retreat

I walked in and the teacher said how's

your meditation going I said good

everything is fine no problem how long

are you sitting I sit for an hour I walk

for an hour that was the standard

practice so he said why don't you sit

longer and said fine came in the next

day he said how long did you stay set me

set for two hours walk for an hour oh

good

why don't you sit longer okay so I came

in the next day then he said how long

did you sit I said three hours walk for

an hour it was a killer lot of pain

coming up and I said good why don't she

said longer so I came in the next day

hobbling and he said how long did you

sit I said i sat for hours I walked for

an hour

it was really hard a lot of pain coming

up he said did you move I said yeah I

was moving all over the place it was

painfully still don't move yeah okay so

I came back the next day how long did

you sit I sat for four hours I walked

for an hour I have tears running down my

cheeks and I'm not crying it's just like

you you whack your head real good and

tears come out that's what it was like

and he said did you move and I said no

and I never want to experience that

again it was really hard and he just

kind of look

and shook his head and said hmm why

don't you sit longer and I said no I'm

not gonna sit any longer four hours is

plenty hard enough I don't need to add

any more to it but eventually I started

sitting for longer periods of time now

this kind of meditation was a forceful

kind of meditation and I wound up

hurting my body and developing blood

clots in my legs that this was in 1990

and that's 17 years ago and I still got

off thank you very much that was the

wrong way to do the practice and I

really do not recommend that but when

you're sitting in meditation and your

meditation is good sit as long as it's

good after a period of time you'll start

developing the ability to sit a little

longer and a little longer and sometimes

your mind will come up and say well

that's time to get up don't get up right

away sit for another five or ten minutes

to see whether that's just your restless

mind coming up or maybe it really is

time to get out you have to wait and see

so you can extend your sitting a little

bit five or ten minutes at a time

sometimes you go through that

restlessness and you might sit for

another hour or hour and a half

it's very comfortable to sit for three

or four hours when your when your

meditation is good and you actually

learn a lot when you do that but don't

forcefully do it that's the key and this

particular teacher is always encouraging

people to sit longer and longer and

about half of the people that get done

with the retreat with him wind up with

some kind of problem from their knees

down so it's really not a recommended

practice to do that so

then the venerable Ananda addressed

Mahanama the sake and thus maha nama

here a noble disciple is possessed of

virtue guards the doors of his sense

faculties his moderate and eating and

devoted to wakefulness

he possesses seven good qualities and he

is one who obtains that will without

trouble or difficulty the four Jonah's

that constitute the higher mind and

provide a pleasant abiding here and now

remember jhana means level of

understanding you have certain

experiences that happen while you're in

each one of these dramas and we'll talk

about that in a bit and how does a noble

disciple guard the doors of his sense

faculties on seeing a form with the eye

a noble disciple does not grasp at its

signs and features what does that mean

grasp it at signs and features

then come back yeah it means that you

grab on to it and I really like this

site and I want this site to always stay

there now you hear a lot of I in that

and want to control in that and when

that site changes as it will then you

start longing for that site beautiful

sunset whatever it doesn't really matter

that's what it's talking about when when

is talking about grabbing at its signs

and features

since if he left the I faculty unguarded

evil unwholesome states of covetousness

I like it and brief I don't like it

might invade might invade him he

practices the way of its restraint he

guards the I faculty he undertakes the

restraint of the I faculty now what are

we really undertaking the restraint up

the I faculty or releasing the craving

that arises because the I faculty hit

something and I feeling a rose when I

feeling arises if right then you relax

you are letting go of the craving and

when you let go of the crave in your

mind is very clear there is no clinging

there are no thoughts at that time and

your mind is not only clear but it's

pure because there is no craving and

there is no identification with that

craving I like that I don't like that if

you let go of that when you let go of

that your mind is pure and you bring

your pure mind back to your object of

meditation now does this mean that

you're going to try to stop sites from

occurring no it means you're going to

let go of the craving that arises and

the clinging now what happens when when

you don't let go of the craving then you

start

thinking about that site and how you'd

like that and oh I remember when I saw

another thing just like that a few years

ago I went to this thing and all of a

sudden you're five miles away in a

hundred miles away and a thousand miles

away thinking about this and that and

that's the danger of getting caught by

the signs and features as you look at

something and relax into it you can

continue looking at it and you actually

wind up seeing it it's not a distraction

in thoughts about it in other words

you're letting go of all of the concepts

and ideas and stories and now you're

actually you see a very beautiful flower

when you let go of that craving and

craving always manifest as tension and

tightness in your mind and in your body

when you let go and relax that tightness

that happens in your mind and in your

body then you're seeing that flower as

it truly is the colors are more vivid

the shape is more noticeable because you

don't have the distraction of thinking

about so you see it more fully and this

is the same way with all of the sense

doors yes so your your experience is

staying in the present moment and the

present illness

as long as the site is there yer

experiencing this present moment present

moment present moment right instead of

instead of moving along and thinking

about how it was yes or how it will be

or how it will be capturing its truest

and says it happens mm-hmm so is this so

the colors get more more vivid they get

more bright that the beauty of it

becomes more real because you're not by

the clinging and your habitual tendency

of thinking about is this also the same

as the gratification the danger and the

escape in the other could you just use

the danger and you just kind of used the

gratification that you hear in the other

suit cos yes of course

so one of the things that an awful lot

of people that are practicing meditation

will talk about is I say something to

the effect of I like cheesecake and they

will immediately say oh you're attached

and I'm not attached if I eat that

cheese cake without any craving or

clinging for habitual tendency if I'm

right there with it there's nothing

wrong with liking certain kinds of food

there was a time during the time of the

Buddha that this one woman she listened

to the Buddha gives some vomitoxin she

started meditating and she became an

Hana Gandhi which is the third stage of

awakening

and she developed the skill of reading

minds and the monks that were at the

monastery they would have a craving for

a certain kind of food and she would fix

that food for them and she would bring

that food in and she said well this one

for you and oli this one's for you and

it was different food but that was what

they wanted and their progress in the

meditation was very good now after the

rains retreat they went to the Buddha

and they started talking about this lady

and saying how nice it was and this

month got this idea ah this is great

stuff I'm gonna go visit where she is

because I get any kind of food I want

that way so he did and then right in the

morning he would have a craving for a

certain kind of food and she would fix

that food for it and then after a little

while he started realizing if she can

read my mind about food she's reading my

mind about everything I don't want to be

here so he went to the Buddha and he

said venerable sir I think it's time for

me to move on to another place and the

Buddha said no this is the place that

you absolutely have to be and why was

that because when he went back he

started guarding his

door and being more careful with the

thoughts that he was indulging him and

his progress and the meditation became

very good and he became a Nara hot

because of that now when I was I went to

Asia and for the first three years being

an Asia I eat rice every day now for a

meat and potato guys eating rice was a

tough thing and I really started to get

tired of it and then I decided that I

was going to go to a certain teacher

that happened to be in Australia and I

wound up staying with this teacher and

somebody decided that they were gonna

take us to a Pizza Hut no the pizza had

I lived on Pizza I thought it was great

stuff it was one of my favorite foods

so we go to the Pizza Hut and I'm

shoveling it down I mean I'm really

eating a lot of pizza and the monk

started laughing because I was eating so

much pizza and I said I haven't been

around pizza for more than three years

I've been eating rice and I'm real tired

too right so this is the kind of food

I'm used to eating so I'm gonna eat a

lot of it this time and they laughed and

they said oh you're so attached and I

said okay you come to my country where

we don't eat rice and you live there for

three years without eating and then I'm

gonna give you a bowl of rice how much

rice are you gonna need and all of a

sudden they stop

there are certain foods that we didn't

used to eating and we have preferences

for those foods that doesn't mean were

attached I wasn't thinking about eating

pizza when I was eating rice but when

the pizza appeared I ain't quite a bit

and they thought that was a great thing

the people that were getting this they

were offering the food so the next week

they took us to the Shakey's Pizza

Parlor again and this time I only just a

regular mouth I didn't overeat at all

and they said well don't you like it as

much as you did last time

and I said I like it just as much but I

satisfied that desire I don't mean so

much anymore and that happens a lot

lucila Nando the last time he went to

Burma he'd been in America for years and

years eating American food

he went to Burma and the Burmese food is

very oily and they overcook them

vegetables I mean that's mush vegetables

and they always pour oil on the

vegetables and everything else I mean

when I say oily I mean is that thick and

oil everything so he comes back from

from Asia and the first meal that he

comes back he's fouling down I mean he's

really eating a lot because that's the

food that he was used to eating and

there's nothing your own

that that doesn't mean that he was

attached it just means that he was

starving himself in Burma I think came

back and he got rid of some of that

starvation but especially in Asia if you

say I I like this or like that the first

thing people will say is oh you're

attached to that and quite often it

doesn't have anything to do with

attachment not real attachment their

understanding of what attachment is is

not very strong they think that when you

have a sight if it is a pleasing sight

then you're supposed to close your eyes

and not look at it or else somebody will

accuse you of being attacked but the

attachment comes from the craving and

the clinging and letting go of that that

tension and tightness in your head in

your mind and when you do that then

you're not pulled away thinking this and

that you're not cut off that caught up

in the story about what you're looking

at so your mind is pure and looking at

something and really intently looking at

it

watching your mind to see if there's any

tension or tightness and relaxing into

it it is not a bad thing it's a good

thing

what you have to be careful of is

getting so caught up in looking at one

thing that you lose everything else

around you if you lose everything else

around you if you don't hear anything if

you don't notice anything but what your

focus is on that is the kind of one

point of concentration there has to be

the relaxing in there there has to be

the awareness of that tension and

tightness when it first starts to a

right you have to notice that there is

tension when you're holding on and

keeping one thing in front of you and

when you develop your concentration to a

certain depth it will stop or suppress

the hindrances from arising anytime you

stop or suppress distractions from

taking your mind out of the present

moment

you're not seeing how the process of

mine actually works and you need to

practice relaxing more so you can see

how your mind jumped from this point

over to that point it didn't all of a

sudden just appear there is a process

that happens minds movement is contained

we going from one thing to another and

you have to be able to recognize how

Minds attention moves from one thing to

another this is not only during the

sitting practice this is during the

entire day so when you see that you're

over focusing to things that you can do

relax and laugh when you laugh it

changes your perspective a little bit

and that lightens up your mind so that

you can see that you were focusing a

little bit too heavily and relaxed again

and lightly start looking at things but

watch how Minds attention moves from one

thing to another that's where the real

lesson is in meditation that's what

meditation is for it's not to develop

this mind that's so extremely

concentrated that you forget everything

else that you're you're you forget to

see anything else that arises an awful

lot of people are caught in one pointed

concentration and they

they are extremely relaxed they're very

tranquil and blissful when they stay on

one object of meditation and it's true

they are but they're not learning how my

attention moves from one thing to

another because the force of the

concentration stops mine from moving

around and there's all kinds of weird

things that can happen when you get into

your one-pointed concentration you can

get ringing in your ears they call it

and the Brahmins and some of the yoga

people call it the who experience where

they have this sound that's always and

they think this is really neat that's

always happening in their air they lose

their balance very easily they can get

over concentrated when they're doing

simple mundane things like driving in a

car and not see what what else is around

them this is dangerous

you don't want to be caught like that

you want to have full awareness and

that's one of the definitions of the

Buddha's meditation is having full

awareness of everything anyway

okay on hearing a sound with the ear on

smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body on

cognizing a mind object with the mind a

noble disciple does not grasp at its

signs and features since if he left mind

faculty unguarded evil unwholesome

states of covetousness and grief might

invade him he practices the way of its

restraint he guards the mind faculty

undertakes the restraint of the mind

faculty and that is how the noble

disciple guards the doors of his sense

faculties and how is a noble disciple

moderate in eating this sounds like kind

of a weird thing to be moderate in

eating during the time of the Buddha

that they had famines and all kinds of

nasty things so when food was around

they would really pack it in and eat a

lot afraid that a famine might be coming

so when you overeat what happens is all

that energy that you would normally be

putting into watching how your

atenciĆ³n moons goes to your stomach and

that Energy starts to zap your body

energy and you feel kind of lazy after

you need a big meal and this is because

of over filling your stomach now when

the Buddha talked about eating there was

a couple things that I've noticed is

that people that are overweight they

don't chew their food very much they'll

chew their food three or four times and

swallow when the Buddha ate he chewed

until everything in his mouth turned to

liquid and then he would swallow now

what's the advantage of doing that it

helps your digestion immeasurably

because the saliva needs to get mixed up

with your food that's the first part of

your digestion so another thing that

happens with people that are overweight

is they tend to eat very fast in other

words in five or ten minutes they'll eat

an entire plate of food when you start

slowing down and chewing your food then

you're not gonna eat a meal in five or

ten minutes it's going to take a half an

hour or 45 minutes to eat your food I

had some friends that were doctors and I

was staying at a monastery

and he said we would like to eat with

you and I said fine I'm gonna eat with

my bowl right here you can eat over

there and I had taken just started my

second spoon of food and they had

cleaned their plates and we're getting

up and starting to walk away I couldn't

believe that anybody could eat that fast

doctors are supposed to be healers right

they're not treating their own bodies

very well and this is one of the reasons

that a lot of doctors don't live to be

very old because they they spend their

time quote healing other people that

they don't heal themselves they don't

take care of themselves

so when your stomach gets half full then

you stop eating and you drink water till

your stomach is three-quarters full

and then you're done you leave the rest

for air when you do this your body will

stay very healthy

and you don't get the munchies so much

the cravings for this or that because

you're actually digesting the food more

than you normally would you eat quickly

so this is one of the things that the

Buddha noticed that was a real important

aspect for people during his time was to

be moderate and eating even till your

stomach is a full drink water and made

some room for error now a lot of people

they notice that I only eat one meal a

day and they think that that's really

peculiar how can you stay healthy when

you eat one meal a day I stay healthier

eating one meal a day than I do when I

have to last day

when I was in Australia I went there on

the shortest day of the year and on

Australia which was June 21st or

whatever it was and we went out and we

stayed at this place out in the forest

and it was cold the frost would stay on

the ground until sometimes 11 o'clock in

the morning yep this cold I was eating

one meal a day never caught a cold then

it started warming up I've been there

about five months or so and I started

going around and being around people

that were eating breakfast and before

long I was taking a little bite of this

or a little bite of that and then I

started eating a breakfast and

immediately they caught a cold

then I backed off and I went to one meal

a day the cold went away very quickly in

one or two days and I didn't catch a

cold again so

I know that there's an awful lot of

ideas about food out there and how out

of it

breakfast is your most important meal

well one meal a day is fine you don't

mean to eat more than that but it does

take getting used to and you have to

know how to eat you have to know what is

soft food that digest is very fast and

what is hard food that kind of sticks to

your ribs so you don't wind up being

hungry all the time so hard foods would

be beans sticky rice things like that

some nuts but if you're going to eat

nuts you want to soak your nuts in water

at least 12 hours before you good for

your body

okay here

wisely reflecting a noble disciple takes

food neither for amusement nor for

intoxication nor for the sake of

physical beauty or in attractiveness but

only for the endurance and continuance

of this body for ending this comfort and

for assisting the holy life consider

thus I shall terminate old feelings

without arousing new feelings and I

shall be healthy and blameless and live

in comfort that is how a noble disciple

is moderate and food some of the rules

of the monks are kind of interesting

concerning food because there were monks

that because you don't eat after 12

o'clock they got this idea that they're

going to eat their fill and then throw

up and then eat more and that turned

into not such a good idea

so the Buddha made rules not to eat that

way and one of the rules that I've

always loved is that it says that you

can't take a lump of rice bigger than a

peacock egg and put it in your mouth all

at the same time into it that makes your

cheeks bulge out when you're chewing

peacock you know what a size of peacock

8 and that somebody told me well the

size of a chicken egg is okay do you

know how much food that is to put it in

your mouth I mean that's a huge amount

of food maybe they were talking about it

could be because yeah because you know

there and this is one of the sticking

points with a lot of people they say you

know we can't attain what people did

during the time of the Buddha because

they were more pure than we are today

and we have so many rules that are so

disgusting with the things that the

monks did at that time they weren't any

different than we are today the whole

thing comes down to following the

directions precisely in exactly as the

Buddha laid them out and that means the

importance of relaxing can't be

overstated

every time you relax you let go of

craving every time you let go of craving

you are purifying your mind and that is

the cessation of suffering so relaxing

noticing when there is tension and

tightness being able to recognize it

release it

relax smile

important part of the meditation then

you return your mind back to your object

of meditation and repeat keep going

continue on that's what we call the six

R's and that's exactly how to meditate

according to the Buddhist teaching

people success with practicing the six

RS is just one step short of phenomenal

I mean it's really good understanding

how Minds attention moves becomes much

easier to see and to notice how this

process works of minds attention moving

from one thing to another and that's

what the the directive that the Buddha

gave us gave us this directive to be

able to watch how Minds attention moves

from one thing to another

how it tightens down around some things

how emotions get carried away in how you

can let those unwholesome states go and

how is a noble disciple devoted to

wakefulness here during the day while

walking back and forth and sitting a

noble disciple purifies his mind from of

obstructive States in the first watch of

the night while walking back and forth

the city he purifies his mind of

obstructive States in the middle watch

of the night he lies down on his right

side and the Lions pose with one foot

overlapping the other mindful and fully

aware after waked after noting in his

mind that

per Isaac after rising in the third

watch of the night while walking back

and forth them sitting he purify his

mind of obstructive state that is how a

noble disciple is devoted to wakefulness

when I first became a monk I was told

flat out you don't need to meditate

right now you need to learn what being a

monk is all about watch what happens

with your mind while you're walking back

and forth and said just watch and when

somebody that's a layman for 40 years

takes on the monks robes they still have

40 years worth of old habitual

tendencies with your mind and you get a

chance to watch that now the first watch

of the night is from 7 o'clock until 11

evening the second watch of the night

that you sleep is from 11 o'clock until

3 o'clock and the third watch of the

night is from 3 o'clock until 7 o'clock

in the morning

so they recommended that you only get

four hours sleep and that's difficult at

least when you first take on the ropes

and they start doing that kind of

practice you walk around being tired for

a lot and I didn't see that that was

necessarily a good thing but I did it

anyway

but being devoted to wakefulness means

watching how your old habitual

tendencies come up your dislikes your

judgments your ideas how you make

stories up about other people that you

see all of this kind of stuff comes up

and get a chance to watch how that

happens so

and how does a noble disciple possess

seven good qualities here in noble

disciple has faith he places his faith

in the two Daugava enlightened at

agatha's enlightenment fest the blessed

one has accomplished fully enlightened

perfect in true knowledge and conduct

sublime nor of the world's incomparable

leader of persons to be tamed teacher of

gods and humans enlightened and blessed

he has shame is ashamed of misconduct in

body speech and mind ashamed of engaging

and evil unwholesome deeds he has fear

of wrongdoing he is afraid of misconduct

and body speech and mind afraid of

engaging in the evil and wholesome deeds

he has learned much remembers what he

has learned that consolidates what he

has learned such teachings are such

teachings as are good in the beginning

good in the middle

and good at the end with the right

meaning and phrasing and affirm a holy

life that is utterly perfect and pure

such teachings as these he has learned

much of remembered recited verbally

investigated with the mind and

penetrated well by view when during the

time of the Buddha he was always talking

about perfecting your body speech and

mind as much as possible and being

ashamed of doing things that it's

considered misconduct is a way of

developing your mind so you won't do

that anymore it's learning how to be

aware and when people first ordained

they have to learn all of these things

and it's not an easy task when you

ordained it's like before you are Dane

you had a lot of padding around you and

you didn't have a lot of real strong

awareness but when you were a Dane it's

like all of that padding is taken away

and the slightest little touch or

misconduct causes pain so you become

more and more aware of how that process

works so you don't you know you have

fear of wrongdoing you don't want to

make mistakes because you understand

that the immediate Carmel will come back

and pinch you a little bit let you know

that the

wasn't a good thing to happen now as far

as he has learned much remembers what he

has learned and consolidates what he has

learned that is for the meditators

consolidating what we learned is taking

the six arts and practicing the six arts

that is a full path completely but

that's consolidating that's making it

simple so that you can do that during

the time of the Buddha there were monks

that didn't want to do anything like

that they just wanted to memorize all of

the soot is that the Buddha the

discourse is that that would have gained

so they would sit around all day

memorizing and wreath reciting out loud

now this is talking about both kinds of

monks in this particular part of the

suit

he is energetic in abandoning

unwholesome States in undertaking

wholesome States he is steadfast firm

and striving not remiss in developing

the wholesome States the more fun you

have with your meditation and the more

you smile into things and the more

interest you put into developing your

smile and your uplifted mind the easier

the meditation becomes no this is what

is talking about is he is energetic and

abandoning unwholesome states every time

you see your mind starting to get heavy

about anything then that is considered

an unwholesome state why because you're

starting to identify with those thoughts

and feeling and taking the personal when

you let go of that heaviness of mind and

you start relaxing and smiling your mind

becomes uplifted and that is wholesome

the more you develop your wholesome mind

that uplifted mind that sense of fun in

life and relaxing the more pure your

mind it works

and it works quite well he has

mindfulness he possesses the highest

mindfulness and skill he recalls and

recollect what was done long ago

and spoken long ago I don't understand

why they are talking about mindfulness

in this way they're talking about not

mindfulness they're talking about memory

and how in every morning we we read some

of the verses of the Dhammapada about

practicing joy and the more you practice

joy the more you remember doing it the

more joyful you become that's what this

is talking about remembering uplifting

wholesome things from the past but not

dwelling them identifying with them just

remembering that feeling so you can have

that feeling come up the more you have

this happy feeling this uplifted feeling

and give that feeling away the more

relief you have in your practice

and how is a noble disciple one who

attains at will without trouble or

difficulty the four Jonah's that

constitute the higher mind and provide a

pleasant abiding here and now here quite

secluded from sensual pleasures you

remember what you do with sensual

pleasures you'll allow them to be

without getting involved with them when

you are truly secure the secluded from

sensual pleasures while you're sitting

in meditation your eyes are closed okay

when we are quite secluded from sensual

pleasures that mean when you're sitting

in meditation you close your eyes and

the central pleasure of seeing is very

secluded at that time because you can't

see anything when there is a distracting

sound you hear people talking there

might be music whatever as soon as you

notice that Romanian goes to that

distraction and let that distraction go

relax and come back to your object of

meditation that is how you become

secluded from the sensual pleasure of

hearing and it's the same with all of

this s doors being secluded from

unwholesome States that means that

whenever

and rinse arises you see how it arises

you know that'd be you relax and come

back to your object of meditation after

you do that that attendance becomes

weaker and weaker until it disappears

when that disappears you have a sense of

relief and then you have a lot of joy

arising when you have this kind of joy

then no more hindrances at that time

will arise

a noble disciple enters upon and abides

in the first job you have joy of arising

which is an uplifted joy is very light

in your mind light in your body when joy

arises that can turn into a distraction

if you try to hold on to it so you allow

that feeling to be there relax and come

back to your object of meditation after

a period of time that joy will fade away

and you start to feel very strong

tranquility of mind very peaceful very

calm and you feel very comfortable in

both mind

body this is what the Buddha called

happy your mind stays with your object

of meditation without any distractions

in it

it's very composed very collected on

your object of meditation with the

stilling of thinking and examining

thought he enters upon and abides in the

second round when you get into the

second jhana you have a lot of

self-confidence the joy that arises is

much stronger you feel much lighter in

your mind much lighter in your body you

will be smiled when the dry fades away

the tranquility is very strong and then

you start to feel scuse me that felt

that coming they couldn't stop and you

begin to feel really very comfortable in

your mind and in your body and your mind

is very very composed it's very much in

the games this is where when you're

practicing loving-kindness you stop

making a wish verbally in your mind if

you continue making a wish you will have

a headache when you stop and let go and

relax then this is called the state

excuse me I've gotta do it again it's

coming

it's mother please

this is called the state of global

silence where you don't verbalize a wish

these are all states that occur while

you're in the second jhana

I

that's much better

now with a fading away as well of joy he

enters upon and abides in the third

jhana when you get into the third jhana

the joy is of course the feeling now you

still have happiness arising and this is

a very comfortable feeling in your mind

and in your body I'm very comfortable

the tranquility you have is very strong

at this time you have equanimity you

start to get very strong balance of mind

but you have full awareness as you start

to let go of the tension and tightness

in your mind you start to lose sensation

in your body because that's what you're

feeling this tension and tightness so

you'll be sitting and all of a sudden

years you don't feel your legs or you

don't feel your harness or a hand or a

shoulder whatever

but whenever there is contact someone

come up and they would touch you to do

and feel that that's how you still have

full awareness because there is with the

abandoning of pleasure and pain he

enters upon and abides in the fourth

journal which has neither pain nor

pleasure and purity of mindfulness due

to equanimity once you get to the fourth

jhana you don't have any feeling really

arising in your body at all because

you've let go of all tension in your

head in your mind and if there is

contact you will know that you are being

touched but you have such strong

equanimity that it doesn't make your

mind shake it's just very strong balance

that is how a noble disciple is one who

attains at will without trouble or

difficulty the four jhanas that

constitute the eye or mind and provide a

pleasant abiding here and now when a

noble disciple has thus become one who

is possessed of virtue who guards the

doors of his head's faculties who is

moderate in heating who's devoted to

wakefulness who possesses seven good

qualities and who attains at will

without trouble or difficulty the four

dramas that constitute the higher mind

provide a pleasant abiding here and now

he is called one of hire training who

has entered upon the way and his eggs

are unspoiled and he's capable of

breaking out capable of enlightenment

capable of attaining the supreme

security from bondage suppose there were

a hen with eight or ten or twelve eggs

which she has covered incubated and

nurtured properly even though she did

did not wish

oh that my chicks might pierce their

shells with the points of their claws

and beaks and hatch out safely

yet the chicks are capable of piercing

out their shells with the points of

their claws and beaks and hatching out

safely so too when a noble disciple has

thus become one who is possessed of

virtue is called one of higher training

who has entered upon the way his eggs

are unspoiled and he is capable of

breaking out capable of enlightenment

capable of attaining the supreme

security from bondage based on that same

supreme mindfulness whose purity is Duty

equanimity this noble disciple

recollects his manifold past lives

okay when his concentrated mine is

purified bright and unblemished rid of

imperfections Manuel will be steady and

attained to imperturbability then though

all of this is ascribe to the fourth

drummer you have such strong balance of

mind when you direct your mind to the

knowledge of the recollection of past

lifetimes you have to start oh yeah I

won't show you how to do this until you

get to the fourth jhana because you need

that equanimity as you will remember

past lifetimes it's learning how to

develop that skill of memory but there

are some things that we've done in past

lifetimes that aren't very nice and

there are some things that are real

scary that have happened to us in our

past lifetimes unless you have that

strong equanimity it's not it's very

dangerous to remember perhaps lifetimes

that is why when we talk about some

people getting hypnotized that they

remember so many past lifetimes in this

kind of thing unless that person is very

skilled

it is dangerous it's not it's not a toy

to be played with

he recollects his manifold past lifetime

that is one birth to birth three birds

four Birds five birth ten births twenty

thirty forty fifty births a hundred

births a thousand births a hundred

thousand births many eons of world

contraction many hands of world

expansion many eons of world expect

contraction and expansion there I was so

named such of such a clan with such an

appearance with such was my detriment

such my experience my pleasure in pain

such my life term and passing away from

there

i reared elsewhere and there - I was so

named with such a clan such of

appearance such mine was my nutriment

such my experience of pleasure and gain

such my life term in passing away from

there I reappeared thus with these

aspects in particulars he recollects the

manifold past lives

this is as first breaking out like that

of the hem hands tricks from their

shells based on that same supreme

mindfulness whose purity is due to

equanimity with the divine eye which is

purified and surpasses the humans this

noble disciple sees beings passing away

and reappearing when is concentrated

mine is thus purified bright unblemished

rid of imperfections malleable will be

and steady and attained to

imperturbability he directs it to the

knowledge of the passing away and

reappearance of beings what happens is

this actually happens naturally by

itself you start remembering past

lifetimes and has your you start

remembering more and more past lifetimes

you start really understanding how karma

works and there's no doubt in your mind

that karma is real but you start gaining

more and more equanimity with all of

these past actions and what happens is

you will go deeper into your meditation

and when you go deeper in their meditate

you will see basically which what what

happens is you start visiting other

realms heavenly realms hell realms ghost

realms all of these animal realms all of

these kinds of different places and you

see how people are born there some of

their actions that got them there how

long they live and they pass away and

used to really start to get a feel of

how everything is impermanent and the

wheel of samsara is continually going

around and around he directs the it

directs his mind to the knowledge of the

era passing away and reappearance of

being with the divine eye which is

purified and surpasses the human he sees

beings passing away and reappearing

inferior and superior fair and ugly

fortunate and unfortunate he understands

how beings pass on according to their

actions thus these worthy beings who

were ill conducted in body speech and

mind revilers of noble ones wrong in

their views giving effect to the wrong

view in their actions on the dissolution

of the body after death have reappeared

in a state of deprivation in a bad

destination in perdition even in hell

but these worthy beings who were well

conducted in body speech and mind not

prevail revilers of noble ones right in

their reviews giving a giving effect to

right view in their

actions on the dissolution of the body

after death have reappeared in a good

destination even in a heavenly world

thus with the divine eye which is

purified and surpasses the human he sees

beings passing away and reappearing

inferior and superior fair and ugly

fortunate and unfortunate and they

understand how beings pass on according

to their actions based on that same

supreme mindfulness whose purity is due

to equanimity by realizing for himself

with direct knowledge this noble

disciple here and now enters upon and

abides in the deliverance of mind and

deliverance by wisdom that our taint

--less with the destruction of the teens

this is the third breaking out that the

hinge chicks from their shells what

happens is after a period of time you

will be experiencing the cessation of

perception and feeling mine just clicks

off for a little bit when the perception

and feeling arises again you will see

the links of dependent origination and

that's what this means when it says

deliverance by wisdom every time the

word wisdom is used in the suit as it is

talking about seeing dependent

origination and how they didn't

origination was so what you see is what

you gain is deep understanding of how

this process of Isis and passes away and

you see very clearly for yourself that

this is an impersonal process and this

impersonal process means that there's

only cause and effect relationships that

are continually arising and passing away

arising and passing away

it's birth death birth

when you see this and you actually

understand it then there is the

experience of Nirvana that occurs so

that what we just went through is it's

called the TV ja t means three Vedra

means knowledge azure wisdoms and this

is the way that the Buddha experienced

navona he got to the fourth jhana that

he started remembering this past

lifetimes and he saw the rising and

passing away of beings and then he had

the experience of the cessation of

perception and feeling and seeing

dependent origination

when a noble disciple is possessed of

virtue that pertains to his conduct when

he guards the doors of his sense

faculties that pertains to his conduct

when he's moderate in meeting that

pertains to his conduct when he's

devoted to wakefulness that pertains to

his conduct when he possesses seven good

qualities that pertains to his conduct

when he is one who obtains at will

without trouble or difficulty before

dramas that constitute the higher mind

and provide a pleasant abiding here and

now that pertains to his conduct when he

recollects the manifold past lives with

their aspects of particulars that

pertains to his true knowledge when his

divine went with the divine eye he sees

beings passing away and reappearing and

understands how beings passed on

according to their actions that pertains

to his true knowledge when by realizing

for himself with direct knowledge he

here and now enters upon and abides in

the deliverance of mind and deliverance

by wisdom that our taint 'less with the

destruction of the tapes that pertains

to his true knowledge this noble

disciple is thus said to be perfect in

true knowledge perfect in conduct

perfect in true true knowledge and

conduct and this stanza was uttered by

the Brahman the noble plan is held to be

the best of people as to lineage but the

best of gods and humans is one perfect

and true knowledge

kondeh now that stands as well was well

sung by this Brahmin

not ill sung it was well spoken not ill

spoken it has meaning it is not

meaningless and it was approved of by

the blessed one when the blessing one

rose and addressed the venerable Ananda

thus good Ananda it is good that you

have spoken to the sake ins of capital

about - about the disciple in the higher

training who has entered upon the way

that was what the venerable Ananda said

the teacher approved and the sake ins of

capilla vaatu were satisfied and

delighted in the venerable Ananda words

so that turned into a lot longer suited

than I thought it with

the the true knowledge is that the

Buddha experienced on the night of his

enlightenment were real eyeopener's for

him but he had already experienced

seeing past life times before and he had

already experiencing the arising and

passing away of beings before and he did

understand dependent origination but he

had never realized those knowledge and

not the night of his enlightenment he

did realize those he saw them without

beyond the shadow of a doubt that this

is real this is the way this purpose

right before he became enlightened he

was attacked by a lot of hindrances big

time he had to work with those in

Princes by his not getting caught up in

the hindrances and allowing them to be

and relaxing into him coming back to his

object of meditation those hindrances

faded away and because those hindrances

were there and that's where his false

idea and herself was when he let those

go it was such a sense of relief and

that the experience of

and the cessation of all suffering

occurred the hindrances are very

necessary part of the practice you get

tired of hearing me say it don't you

they are very necessary because they are

showing you where your attachment is

they're showing you where your old

habitual tendencies always take you and

as you become more familiar with how

mines intention goes to those inferences

and how they arise you are teaching

yourself over and over again how the

process of dependent origination

actually does work a very necessary part

of the practice

so anything else sure Samantha

the suffering ones be suffering free and

the feared struck ferrets being near the

grieving shed all grief and may all

beings find relief they all being share

this merit that we have thus acquired

for the acquisition of happiness may

beings inhabiting space and earth Davis

and Nagas of mighty power share this

merit of ours may Allah protect on the

Buddhist dispensation

you