From: https://youtube.com/watch?v=2zIOTYNdX4g

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

the suit to tonight is this saute

pitamah suit on number 10 in the

matrimony kiya the foundations of

mindfulness thus have I heard on one

occasion the blessed one was living in

the kuru country whereas there was a

town of the Carew's named Casas Adama

there he addressed the monks thus monks

venerable survey replied the blessed one

said this monks this is the direct path

for the purification of beings for

surmounting sorrow and lamentation for

the disappearance of pain and grief for

the attainment of the true way for the

realization of Nibhana namely the four

foundations of mindfulness what are the

four here monks a monk abides

contemplating the body as a body hard

and fully aware and mindful having put

away covetousness and grief for the

world he abides contemplating feeling as

feeling ardent fully aware and mindful

having put away covetousness and grief

for the world he abides contemplating

mind his mind ardent fully aware and

mindful having put away covetousness and

grief for the world he abides

contemplating mind objects as mind

objects ardent fully aware and mindful

having put away covetousness and grief

for the world now we do the body

contemplation mindfulness of breathing

and how monk does

monk abide contemplating the body as a

body here a monk gone to the forest or

to the root of a tree or an empty Hut

sits down having folded his legs

crosswise sets his body erect and

establishes mindfulness in front of him

ever mindful he breathes n mindful he

breathes out 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 he trains thus the key

word is understands you know when you

take a long breath in a short breath so

that's just the knowing that's not part

of the training yet he trains thus I

shall breathe in 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 he breathes the

trains thus I shall breathe out

tranquilizing the bodily formation now

that's the instructions in meditation

basically when you're doing the

loving-kindness meditation you relax

your body every time you're there's any

tension or tightness in your body you

tranquilize it

a lot of people say well when I practice

one pointed concentration my mind

becomes tranquil and that's the same

thing and it's not this is the process

of taking an in-breath and relaxing

taking an out breath and relaxing

relaxing what that membrane that goes

around your brain the meninges so

there's a you're using the breath as the

reminder to relax you're not just

focusing on one thing this changes the

entire meditation just as a skilled

lathe operator or as apprentice when

making a long-term he understands I make

a long turn or when making a short turn

he understands I make a short term so

too breathing in long a monk understands

I breathe in long or breathing out long

a monk understands I breathe out long or

breathing in short he understands I

breathe in short or breathing out shorty

understands I breathe out short he

trains thus I shall breathe in

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 he trains thus I shall breathe

out tranquilizing the bodily formation

in this way he abides contemplating the

body as a body internally externally or

both internally and externally

he abides contemplating in the body its

nature of rising and its nature of

fading away or vanishing and he abides

independent not craving and clinging to

anything in the world this is how a monk

abides contemplating the body as a body

the four postures you really have to be

mindful of this one do you know when

you're walking you know when you're

sitting down do you know when you stand

up do you know when you lie down that's

it again monks when walking a monk

understands i'm walking when standing he

understands i'm standing when sitting he

understands i'm sitting when lying down

he understands i'm lying down key word

again is understands you don't have to

put a lot of attention on it you just

know that that's the posture you're in I

suppose that's useful if you're walking

across the street you know you're

walking you're not standing waiting for

somebody hit you well they don't even

know they have a body so this is just

another slight way of getting people to

pay attention to more of what they're

doing while they're doing it instead of

thinking all that time

now again monks a monk who is one who is

one who acts in full awareness when

going forward in 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 bowl and

rope is out a 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 full awareness of

come on you answered it before well not

so much movement but just watching what

minds attention is doing when you're

doing these actions okay now we get to

the foul nests of the body I'll run

through this real quick a monk reviews

this same body up from the soles of the

feet down to the top down reviews the

body up from the soles of the feet and

down from the top of the hair bounded by

skin as full of many kinds of impurities

thus in this body there are head hairs

body hairs nails teeth skin flesh then

you bone bone marrow kidneys heart liver

diaphragm spleen lungs intestines

mesentery contents of the stomach feces

bile phlegm pus blood sweat fat tears

spittle snot oil of the joints in urine

that's what a body is made of so you see

some pretty little girl walking by and

you see lust coming up you turn her

inside out tell me what's beautiful you

got great smelling pus

so and then it goes into the journal

ground contemplation which we don't have

the journal grounds to contemplate

anymore so i won't go into that now we

get into contemplation of feeling using

and how monks does a monk abide

contemplating feeling as feeling in the

book it has an S after it which implies

emotion and this has nothing to do with

emotion here when feeling a pleasant

feeling a monk understands I feel a

pleasant feeling when feeling a painful

feeling he understands I feel a painful

feeling when feeling an either painful

or pleasant feeling he understands I

feel and neither painful more pleasant

feeling when feeling a worldly pleasant

feeling he understands I feel a worldly

pleasant feeling what's that this joy

like you see something you liked any of

the sense doors a pleasant feeling

arises and you identify with it that's

worldly when feeling an unworldly

pleasant feeling he understands I feel

an unworldly pleasant feeling what's

that it's a pleasant feeling but it's

unworldly

sorry I'm having difficulty

right now unworldly pleasant feeling is

the feeling that arises while you're in

John

when feeling a worldly painful feeling

he understands I feel a worldly painful

feeling what is a worldly painful

feeling any painful feeling that arises

at the success stores when feeling an

unworldly painful feeling he understands

I feel an unworldly painful feeling

that's called a pleasant abiding here

and now I don't think so sorry please

get everybody the first time yeah

it's a meditation pain so yeah I

couldn't give you that being in LaDonna

because you get knocked out of the jaw

know when that happens or that pain in

your bottom or the pain in your knee

that's a worldly pleasant got an

unpleasant feeling but it's not the same

this is unworldly we're talking about

it's a meditation paint you'd be

recognized a meditation came because as

soon as you stop meditating and you get

up and start walking it goes away

immediately yeah but you could say the

same it's just sitting on the floor not

meditating reading a book what's that

because you're identifying was it more

and the meditation pain tends to pull

you out of the jhana with your aversion

to it that's what makes it on world

ok

right now can I focus on what you're

saying and not my object meditation yes

absolutely when feeling a worldly

neither painful or pleasant feeling he

understands I feel a worldly neither

painful or pleasant feeling what is that

that's pretty close what is it come on

you got all those notes all over your

book it's a painful unpleasant feeling

this sense doors it's indifference

because you don't pay attention to it

that means you don't have any

mindfulness what's really there or not

when feeling she's just shy when feeling

an unworldly painful an unworldly

neither painful more pleasant feeling he

understands I feel an unworldly neither

Pleasant North painful feeling what is

that

so if it's unworldly its deafening out

of the six cent stores is that correct

assumption or keep going so it's maybe a

feeling in a meditative state that you

don't notice you're different now

definitely notice it equanimity the

difference between indifference and

equanimity is indifference as no

mindfulness and it equanimity has strong

mindfulness in it okay now we get to the

contemplation of mind and how monks does

a monk abide contemplating mind his mind

here a monk understands mind affected by

lust as mine affected by lust and mine

unaffected by lust as mine unaffected by

lust he understands mine affected by

hate as mine affected by hate and mine

unaffected by eight as mine unaffected

by hate he understands mind affected by

delusion as mine affected by delusion

and mine unaffected by delusion as mine

unaffected by delusion he understands

contracted mind as contracted what is a

contracted might

some but what is great no no

don't feel bad if you can't get it most

people can't until they hear it

interactive mind is a mind that has less

than the sloth and torpor in it your

mind contracts then you get dreamy in

and distracted mind as distracted mine

what's a distracted might you tell it to

me every time you come down and talk to

him my mind is so he understands the

exalted mind as exalted mind an

unexhausted mind as unexhausted mind

what is an exalted mind

so far they've all been hindrance

I'm not talking about hindrances I'm

talking about exalted absolutely keep

pressure is on do-do-do-do-do-do-do an

exalted an exalted mind is a mind that

experiences any of the first four dramas

so you understand when you're in the

John and when you're not as basically

what this is saying he understands

surpassed mine as surpassed by yeah but

what does that say

he understands a collected mind is

collected and a nun collected mine is

uncollectible it and unliberated mine is

unliberated liberated from what to be

absolutely correct it's ignorance and

craving okay now we get to the

contemplation of mind objects and how

amongst does a monk abide contemplating

mind objects as mind objects in terms of

the five hindrances here they're being

sensual desire in him a monk understands

their sensual desire in me or there

being no sensual desire in him he

understands there's no sensual desire in

me and he also understands how there

comes to be the arising of the honor

isn't 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 the abandoned

sensual desire what did I just say

now started the start he understands

there's how there comes to be the

arising of the Anna risen sensual desire

how does it come to be rising

not being that's it okay and how could

how their comes to be the abandoning of

the arisen sensual desire how does that

come to be that's right and how they're

comes to be the future non arising of

the abandoned central desire how do you

stop it from coming up

so you do the same thing with all of the

hindrances okay and then we have on the

five aggregates again a monk abides

contemplating mind objects and as mine

objects in terms of the five aggregates

affected by craving and clinging now the

aggregates may or may not be affected by

craving and clinging depending on your

mindfulness at the time you can see it

arise but if you get caught by craving

and clinging now it's taking you away

the five aggregates are kind of

interesting because they're actually

three of the aggregates are concomitant

they're conjoined together yeah body you

feeling your perception you have

formations you have mine you have

feeling perceptions and consciousness or

mind and their can join not disjoint

perception is not perception is not in

not mentioned in dependent origination

although it is there because what you

feel you perceive what you perceive you

cognize so every link you're using those

it will come patients

and how does a monk abide contemplating

mind objects as mind objects in terms of

the five aggregates affected by clave

craving and clinging this is the ones

that are affected by it here a monk

understand such as material form such

its origin such as disappearance first

three Noble Truths that's how it arises

such as feeling such its origin such as

disappearance such as perception such as

origin such its disappearance such are

the formations such their origin such

their disappearance such is

consciousness such as origin its origin

such its disappearance in this way he

abides contemplating mind objects is

mind objects internally and externally

and all of those

those were the mind aggregates that are

affected by

I don't know what you're asking

basically what a boil is value to it

well I want to be such it so such its

origin because it's talking about the

five aggregates and how they're affected

by craving and clinging and you see how

it arises you see the cause of it all

right and you see its disappearance how

do you see its disappearance the

aggregate

it's pretty easy I can't give you any

more than that I just told you the

answer it's an R everything that's

that's what you notice well when it

comes up and it's affected by craving

and clinging yah that's how you notice

it and that's how you let it go what's

the origin of it

how does it arise

does it arrives through the cream rises

before that I hits color inform I

consciousness arises the meeting of the

three is called okay with contact as

condition with feeling as condition with

craving as condition that's how it

that's how it originates

and

there's nothing to be sorry about now we

have the six set spaces and how does a

monk abide contemplating mind objects as

mind objects in terms of the six

internal and external bases here a monk

understands the eye he understands form

and he understands the Fed earth at

arises dependent on both what's the Fed

earth at arises see the craving is a

fetter consciousness is not good

although it can be considered that

sometimes he also understands how there

comes to be the arising of the an arisen

fetter how is that lack of okay and how

they're comes to be the abandoning of

the arisen fetter and how they're comes

to be the future non arising of the

abandoned Feder

staying on your object of meditation he

understands the ear and he understands

sounds he understands the nose he

understands odors he understands the

tongue he understands flavors he

understands the body understands

tangibles he understands mind and he

understands mind objects and he

understands the Fed earth at Rises

arises dependent on both and he also

understands how there comes to be the

arising of the an arisen feder how there

comes to be the abandoning of the arisen

fetter how there comes to be the future

not arising of the abandoned fetter now

we have the seven enlightenment factors

again monks a monk abides contemplating

mind objects as mind objects in terms of

the seven awakening factors here a monk

here they're being the mindfulness

awakening factor in him a monk

understands there is the mindfulness

awakening factor in me or there being no

mindfulness awakening factor in him he

understands there is no mindfulness

awakening factor in me how could you

understand derstand that well but you

know when you're spacing out a bit and

you also understand how there comes to

be the arising of the ant arisen

mindfulness awakening factor how does

that come to be taking an interest in

well yeah your interest in what is mind

mind is doing at the present and how the

arisen mindfulness factor comes to

fulfillment by development every time

you six are you're fulfilling that and

that happens with all of the

Enlightenment factors the next one is

there being the investigation of

experience then the energy of

enlightenment factor now the thing with

the energy enlightenment factor as

you're finding out you put in too much

energy you get restless and when you

don't put quite enough in you get dull

so you have to keep balancing even

during the sitting I mean you see you

see when your mind is getting restless

that is the key to remind yourself back

off with the energy stop trying so hard

and smile and laugh with it they're

being the joy awakening factor always

after joy fades away your mind gets

really really tranquil peaceful just and

your minds tends to stay on your object

of meditation this is being collected in

awakening factor and as you stay with

that your mind gains more and more

equanimity that's the Enlightenment

factor there

so this is pretty straightforward the

time you become truly awakened is when

all of these factors are in perfect

balance what you're doing is you're

learning that balance right now you're

learning that how important the energy

enlightenment factor truly is and you're

learning how to adjust and this is

everybody that's a theme that's just

part of the process but it's not the

excited kind of joy that you expanding

about tonight this is a very kind of a

calm joy and it's a happy feeling but

you don't have the excitement when you

look at the Buddha's image he's always

got his eyes open a little bit more the

reason he has that happen to him is the

joy make sure eyes open while you're

sitting so this is more like a tranquil

kind of joy just an enjoyment of

everything as it gets in balance you get

more and more enthusiastic as you see

that this stuff really works and that

kind of of joy is is the Enlightenment

factor yeah I wonder what's going to

happen

I'm kind of thing okay now we got the

Four Noble Truths now in in the Satya

putana suta it doesn't go into detail in

in the Four Noble Truths it just

mentions each one of them in the Maha

saati putana suta it does mention that

but it's such a poor translation that we

have that is very confusing and the

person that did the translation was not

a monkey was a layman so he didn't

really have to deepen understanding of

what was being taught there and it's got

to be redone well the four noble truths

are in H link I can show you real quick

okay monks as to those aesthetics and

brahmanas who do not understand these

things these things first noble truth

the origin of these things second noble

truth the cessation of these things

third noble truth and the way leading to

the cessation of these things fourth

noble truth what are these things that

they do not understand whose origin they

don't understand who's cessation they

don't understand in a way leading to

who's cessation they don't understand

they do not understand aging and death

its origin it's cessation and the way

leading to its cessation they do not

understand birth so they're just all of

the links of dependent origination the

link before what you're looking at is

the cause of that Orizon so that's what

that's what you're seeing these are do i

do not consider to be ascetics among

ascetics and brahmins among grommets if

they don't understand it and these

venerable ones do not by realizing it

for themselves with direct knowledge in

this very life enter and dwell the goal

in the goal of asceticism or the goal of

prom Inlet that means they can't attain

nirvana if you don't see the Four Noble

Truths and dependent origination all of

the links and when you see that you

naturally see impermanence suffering and

the impersonal nature of everything so

when you're seeing these these things

you're not seeing just one thing and

you're seeing an understanding how what

it is how it arises how it ceases and a

way to make it

so so many people are just talked very

generally about the Four Noble Truths

but it is the backbone it is the main

teaching along with dependent

origination it is the main teaching of

the Buddha without that he's just like

any other teacher which is pretty

remarkable because just finding that and

figuring it out is is pretty good I mean

he had he was one of the most advanced

meditators in the world he got up to the

8th jhana so anything he pointed his

mind on he could keep it there and he

could see it the way it actually was and

when he started seeing how dependent

origination worked I mean it was

earth-changing and truly a remarkable

thing now on one suit and suit to 15 in

the middle in the longer discourses

Ananda just had the fruition experience

of being a soda paana so he saw the

links of dependent origination and how

they worked and he came to the Buddha

and he was all excited and he said this

I don't know what the big problem is

this is not if this is easy to

understand and the Buddha admonished him

pretty heavily no it's not easy to

understand this is difficult to

understand if you don't have a teacher

that understands it you have a teacher

that understands it

sounds simple it's easy to understand

when it gets explained to you but just

on your own ain't no way so anyway

that's this is a Four Noble Truths he

understands here a monk understands as

it actually is this is suffering he

understands as it actually is this is

the origin this is a cessation this is a

way beating to the cessation monks if

anyone should develop these four

foundations of mindfulness in such a way

for seven years one of two fruits may be

expected for him either final knowledge

here and now becomes an are hot or if

there's a trace of clinging left

non-return that's a non agami let alone

seven years monks if anyone should

develop these four foundations of

mindfulness in such a way for six years

five four three two one year one of two

fruits can be expected for him either

final knowledge here and now and if

there's a trace of craving and clinging

left non-return let alone one year if

anyone should develop these four

foundations 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

if anyone should develop these four

foundations of mindfulness in such a way

for seven days one of two fruits can be

expected for him either final knowledge

here and now or if there's a trace of

crane clay craving and thinning left non

return so it was with reference to this

that it was said monks this is the

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 Nibhana

namely the four foundations of

mindfulness that is what the Blessed One

said the monks were satisfied and

delighted in the Blessed ones worse so

guess what you're being taught here

I didn't actually think I'd ever find

someone I thought

we'll see how lucky you are you ran

across a Buddha it is feasible it is

possible it's just understanding see

this is the whole thing and this is the

thing the reasons why the hindrances are

so incredibly important it's because

they teach you up front right in your

face where your attachment is and your

mindfulness if you're practicing in this

way will help you overcome those

attachments this is why I tell you that

Buddhism is about change and you have to

be willing to change and change is scary

because you get real comfortable I mean

you've seen seen a little kid being

taken away from a mother after the

mother's been burning cigarettes on them

and doing all kinds of nasty things and

a little kid that wants to go back to

the mother because they know that what

the mother is they don't want to change

but that's the way we are we don't want

to change we're very comfortable being

the way we are and as a result

it can scare some people because well I

no way I know how comfortable I am being

this way there has to be that strong

curiosity to overcome suffering to let

go of the suffering you see it so much

you just finally go enough I don't want

to do this anymore i'm going to change

and then you do it and people look at me

like I'm some kind of a weird person

because you were here when I was eating

sugar and I'm I just decided I don't

want to do that anymore so I didn't so I

don't eat chocolates and I'm very seldom

I don't eat a lot of things from getting

candies and that sort of thing I do have

one weakness cinnamon bears are tough no

don't think about them I don't need them

right now for sure I'm just now starting

to lose some good weight here the very

high card let's be four but when I

started on this diet okay I'm supposed

to eat meat I'm supposed to eat veggies

I'm supposed to eat salad that's it you

don't know how much I like bread

and potatoes and even rice every now and

then but I just made up my mind that

that's what I was going to do and and I

don't even have craving for the other

things so it's just a matter of learning

how your hindrances work and when you

make up your mind you're going to let go

of them you do it it's just that simple

and for the first couple days or might

be craving arising but after that it's

like don't care I can walk down a candy

aisle and not see any candies but that

just that that comes from the meditation

well you're so disciplined well I hope

so I've been practicing this kind of

stuff for 35 years you think I'd to have

some discipline although I know some

people that don't they still get caught

in their craving and clinging as much as

the first hit they started

it's scary to change because you don't

know what you're going to change into

but the thing with the Buddhist practice

is he's so interested in having you have

an uplifted mind that the change you go

through is always a positive change so

you start letting go of the emotional

ups and downs and that sort of thing so

the more you get curious about how these

things work the easier the meditation

gump and you have to remember that when

hindrances come up it's not why are they

there we don't care about that how did

they are right how'd they get there

that's the one see what happens yeah

once that started changing them good

easier anyway yeah now you go through

times it's easier you go through times

it's harder it all depends on your

attachment to whatever it is

so just continue on everything is moving

along very nicely and remember that this

is your school right now the only you

don't have to study the books okay okay

this is me suffering ones be suffering

free and the fear struck fearless be may

the grieving shadaal grief we always

explain with you may all beings is merit

that we've thus acquired for the

acquisition of all kinds of happiness

may be inhabiting space and earth davis

and knives a mighty power share this

merit of ours may they long protect the

buddhist dispensation

the suit to tonight is this saute

pitamah suit on number 10 in the

matrimony kiya the foundations of

mindfulness thus have I heard on one

occasion the blessed one was living in

the kuru country whereas there was a

town of the Carew's named Casas Adama

there he addressed the monks thus monks

venerable survey replied the blessed one

said this monks this is the direct path

for the purification of beings for

surmounting sorrow and lamentation for

the disappearance of pain and grief for

the attainment of the true way for the

realization of Nibhana namely the four

foundations of mindfulness what are the

four here monks a monk abides

contemplating the body as a body hard

and fully aware and mindful having put

away covetousness and grief for the

world he abides contemplating feeling as

feeling ardent fully aware and mindful

having put away covetousness and grief

for the world he abides contemplating

mind his mind ardent fully aware and

mindful having put away covetousness and

grief for the world he abides

contemplating mind objects as mind

objects ardent fully aware and mindful

having put away covetousness and grief

for the world now we do the body

contemplation mindfulness of breathing

and how monk does

monk abide contemplating the body as a

body here a monk gone to the forest or

to the root of a tree or an empty Hut

sits down having folded his legs

crosswise sets his body erect and

establishes mindfulness in front of him

ever mindful he breathes n mindful he

breathes out 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 he trains thus the key

word is understands you know when you

take a long breath in a short breath so

that's just the knowing that's not part

of the training yet he trains thus I

shall breathe in 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 he breathes the

trains thus I shall breathe out

tranquilizing the bodily formation now

that's the instructions in meditation

basically when you're doing the

loving-kindness meditation you relax

your body every time you're there's any

tension or tightness in your body you

tranquilize it

a lot of people say well when I practice

one pointed concentration my mind

becomes tranquil and that's the same

thing and it's not this is the process

of taking an in-breath and relaxing

taking an out breath and relaxing

relaxing what that membrane that goes

around your brain the meninges so

there's a you're using the breath as the

reminder to relax you're not just

focusing on one thing this changes the

entire meditation just as a skilled

lathe operator or as apprentice when

making a long-term he understands I make

a long turn or when making a short turn

he understands I make a short term so

too breathing in long a monk understands

I breathe in long or breathing out long

a monk understands I breathe out long or

breathing in short he understands I

breathe in short or breathing out shorty

understands I breathe out short he

trains thus I shall breathe in

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 he trains thus I shall breathe

out tranquilizing the bodily formation

in this way he abides contemplating the

body as a body internally externally or

both internally and externally

he abides contemplating in the body its

nature of rising and its nature of

fading away or vanishing and he abides

independent not craving and clinging to

anything in the world this is how a monk

abides contemplating the body as a body

the four postures you really have to be

mindful of this one do you know when

you're walking you know when you're

sitting down do you know when you stand

up do you know when you lie down that's

it again monks when walking a monk

understands i'm walking when standing he

understands i'm standing when sitting he

understands i'm sitting when lying down

he understands i'm lying down key word

again is understands you don't have to

put a lot of attention on it you just

know that that's the posture you're in I

suppose that's useful if you're walking

across the street you know you're

walking you're not standing waiting for

somebody hit you well they don't even

know they have a body so this is just

another slight way of getting people to

pay attention to more of what they're

doing while they're doing it instead of

thinking all that time

now again monks a monk who is one who is

one who acts in full awareness when

going forward in 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 bowl and

rope is out a 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 full awareness of

come on you answered it before well not

so much movement but just watching what

minds attention is doing when you're

doing these actions okay now we get to

the foul nests of the body I'll run

through this real quick a monk reviews

this same body up from the soles of the

feet down to the top down reviews the

body up from the soles of the feet and

down from the top of the hair bounded by

skin as full of many kinds of impurities

thus in this body there are head hairs

body hairs nails teeth skin flesh then

you bone bone marrow kidneys heart liver

diaphragm spleen lungs intestines

mesentery contents of the stomach feces

bile phlegm pus blood sweat fat tears

spittle snot oil of the joints in urine

that's what a body is made of so you see

some pretty little girl walking by and

you see lust coming up you turn her

inside out tell me what's beautiful you

got great smelling pus

so and then it goes into the journal

ground contemplation which we don't have

the journal grounds to contemplate

anymore so i won't go into that now we

get into contemplation of feeling using

and how monks does a monk abide

contemplating feeling as feeling in the

book it has an S after it which implies

emotion and this has nothing to do with

emotion here when feeling a pleasant

feeling a monk understands I feel a

pleasant feeling when feeling a painful

feeling he understands I feel a painful

feeling when feeling an either painful

or pleasant feeling he understands I

feel and neither painful more pleasant

feeling when feeling a worldly pleasant

feeling he understands I feel a worldly

pleasant feeling what's that this joy

like you see something you liked any of

the sense doors a pleasant feeling

arises and you identify with it that's

worldly when feeling an unworldly

pleasant feeling he understands I feel

an unworldly pleasant feeling what's

that it's a pleasant feeling but it's

unworldly

sorry I'm having difficulty

right now unworldly pleasant feeling is

the feeling that arises while you're in

John

when feeling a worldly painful feeling

he understands I feel a worldly painful

feeling what is a worldly painful

feeling any painful feeling that arises

at the success stores when feeling an

unworldly painful feeling he understands

I feel an unworldly painful feeling

that's called a pleasant abiding here

and now I don't think so sorry please

get everybody the first time yeah

it's a meditation pain so yeah I

couldn't give you that being in LaDonna

because you get knocked out of the jaw

know when that happens or that pain in

your bottom or the pain in your knee

that's a worldly pleasant got an

unpleasant feeling but it's not the same

this is unworldly we're talking about

it's a meditation paint you'd be

recognized a meditation came because as

soon as you stop meditating and you get

up and start walking it goes away

immediately yeah but you could say the

same it's just sitting on the floor not

meditating reading a book what's that

because you're identifying was it more

and the meditation pain tends to pull

you out of the jhana with your aversion

to it that's what makes it on world

ok

right now can I focus on what you're

saying and not my object meditation yes

absolutely when feeling a worldly

neither painful or pleasant feeling he

understands I feel a worldly neither

painful or pleasant feeling what is that

that's pretty close what is it come on

you got all those notes all over your

book it's a painful unpleasant feeling

this sense doors it's indifference

because you don't pay attention to it

that means you don't have any

mindfulness what's really there or not

when feeling she's just shy when feeling

an unworldly painful an unworldly

neither painful more pleasant feeling he

understands I feel an unworldly neither

Pleasant North painful feeling what is

that

so if it's unworldly its deafening out

of the six cent stores is that correct

assumption or keep going so it's maybe a

feeling in a meditative state that you

don't notice you're different now

definitely notice it equanimity the

difference between indifference and

equanimity is indifference as no

mindfulness and it equanimity has strong

mindfulness in it okay now we get to the

contemplation of mind and how monks does

a monk abide contemplating mind his mind

here a monk understands mind affected by

lust as mine affected by lust and mine

unaffected by lust as mine unaffected by

lust he understands mine affected by

hate as mine affected by hate and mine

unaffected by eight as mine unaffected

by hate he understands mind affected by

delusion as mine affected by delusion

and mine unaffected by delusion as mine

unaffected by delusion he understands

contracted mind as contracted what is a

contracted might

some but what is great no no

don't feel bad if you can't get it most

people can't until they hear it

interactive mind is a mind that has less

than the sloth and torpor in it your

mind contracts then you get dreamy in

and distracted mind as distracted mine

what's a distracted might you tell it to

me every time you come down and talk to

him my mind is so he understands the

exalted mind as exalted mind an

unexhausted mind as unexhausted mind

what is an exalted mind

so far they've all been hindrance

I'm not talking about hindrances I'm

talking about exalted absolutely keep

pressure is on do-do-do-do-do-do-do an

exalted an exalted mind is a mind that

experiences any of the first four dramas

so you understand when you're in the

John and when you're not as basically

what this is saying he understands

surpassed mine as surpassed by yeah but

what does that say

he understands a collected mind is

collected and a nun collected mine is

uncollectible it and unliberated mine is

unliberated liberated from what to be

absolutely correct it's ignorance and

craving okay now we get to the

contemplation of mind objects and how

amongst does a monk abide contemplating

mind objects as mind objects in terms of

the five hindrances here they're being

sensual desire in him a monk understands

their sensual desire in me or there

being no sensual desire in him he

understands there's no sensual desire in

me and he also understands how there

comes to be the arising of the honor

isn't 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 the abandoned

sensual desire what did I just say

now started the start he understands

there's how there comes to be the

arising of the Anna risen sensual desire

how does it come to be rising

not being that's it okay and how could

how their comes to be the abandoning of

the arisen sensual desire how does that

come to be that's right and how they're

comes to be the future non arising of

the abandoned central desire how do you

stop it from coming up

so you do the same thing with all of the

hindrances okay and then we have on the

five aggregates again a monk abides

contemplating mind objects and as mine

objects in terms of the five aggregates

affected by craving and clinging now the

aggregates may or may not be affected by

craving and clinging depending on your

mindfulness at the time you can see it

arise but if you get caught by craving

and clinging now it's taking you away

the five aggregates are kind of

interesting because they're actually

three of the aggregates are concomitant

they're conjoined together yeah body you

feeling your perception you have

formations you have mine you have

feeling perceptions and consciousness or

mind and their can join not disjoint

perception is not perception is not in

not mentioned in dependent origination

although it is there because what you

feel you perceive what you perceive you

cognize so every link you're using those

it will come patients

and how does a monk abide contemplating

mind objects as mind objects in terms of

the five aggregates affected by clave

craving and clinging this is the ones

that are affected by it here a monk

understand such as material form such

its origin such as disappearance first

three Noble Truths that's how it arises

such as feeling such its origin such as

disappearance such as perception such as

origin such its disappearance such are

the formations such their origin such

their disappearance such is

consciousness such as origin its origin

such its disappearance in this way he

abides contemplating mind objects is

mind objects internally and externally

and all of those

those were the mind aggregates that are

affected by

I don't know what you're asking

basically what a boil is value to it

well I want to be such it so such its

origin because it's talking about the

five aggregates and how they're affected

by craving and clinging and you see how

it arises you see the cause of it all

right and you see its disappearance how

do you see its disappearance the

aggregate

it's pretty easy I can't give you any

more than that I just told you the

answer it's an R everything that's

that's what you notice well when it

comes up and it's affected by craving

and clinging yah that's how you notice

it and that's how you let it go what's

the origin of it

how does it arise

does it arrives through the cream rises

before that I hits color inform I

consciousness arises the meeting of the

three is called okay with contact as

condition with feeling as condition with

craving as condition that's how it

that's how it originates

and

there's nothing to be sorry about now we

have the six set spaces and how does a

monk abide contemplating mind objects as

mind objects in terms of the six

internal and external bases here a monk

understands the eye he understands form

and he understands the Fed earth at

arises dependent on both what's the Fed

earth at arises see the craving is a

fetter consciousness is not good

although it can be considered that

sometimes he also understands how there

comes to be the arising of the an arisen

fetter how is that lack of okay and how

they're comes to be the abandoning of

the arisen fetter and how they're comes

to be the future non arising of the

abandoned Feder

staying on your object of meditation he

understands the ear and he understands

sounds he understands the nose he

understands odors he understands the

tongue he understands flavors he

understands the body understands

tangibles he understands mind and he

understands mind objects and he

understands the Fed earth at Rises

arises dependent on both and he also

understands how there comes to be the

arising of the an arisen feder how there

comes to be the abandoning of the arisen

fetter how there comes to be the future

not arising of the abandoned fetter now

we have the seven enlightenment factors

again monks a monk abides contemplating

mind objects as mind objects in terms of

the seven awakening factors here a monk

here they're being the mindfulness

awakening factor in him a monk

understands there is the mindfulness

awakening factor in me or there being no

mindfulness awakening factor in him he

understands there is no mindfulness

awakening factor in me how could you

understand derstand that well but you

know when you're spacing out a bit and

you also understand how there comes to

be the arising of the ant arisen

mindfulness awakening factor how does

that come to be taking an interest in

well yeah your interest in what is mind

mind is doing at the present and how the

arisen mindfulness factor comes to

fulfillment by development every time

you six are you're fulfilling that and

that happens with all of the

Enlightenment factors the next one is

there being the investigation of

experience then the energy of

enlightenment factor now the thing with

the energy enlightenment factor as

you're finding out you put in too much

energy you get restless and when you

don't put quite enough in you get dull

so you have to keep balancing even

during the sitting I mean you see you

see when your mind is getting restless

that is the key to remind yourself back

off with the energy stop trying so hard

and smile and laugh with it they're

being the joy awakening factor always

after joy fades away your mind gets

really really tranquil peaceful just and

your minds tends to stay on your object

of meditation this is being collected in

awakening factor and as you stay with

that your mind gains more and more

equanimity that's the Enlightenment

factor there

so this is pretty straightforward the

time you become truly awakened is when

all of these factors are in perfect

balance what you're doing is you're

learning that balance right now you're

learning that how important the energy

enlightenment factor truly is and you're

learning how to adjust and this is

everybody that's a theme that's just

part of the process but it's not the

excited kind of joy that you expanding

about tonight this is a very kind of a

calm joy and it's a happy feeling but

you don't have the excitement when you

look at the Buddha's image he's always

got his eyes open a little bit more the

reason he has that happen to him is the

joy make sure eyes open while you're

sitting so this is more like a tranquil

kind of joy just an enjoyment of

everything as it gets in balance you get

more and more enthusiastic as you see

that this stuff really works and that

kind of of joy is is the Enlightenment

factor yeah I wonder what's going to

happen

I'm kind of thing okay now we got the

Four Noble Truths now in in the Satya

putana suta it doesn't go into detail in

in the Four Noble Truths it just

mentions each one of them in the Maha

saati putana suta it does mention that

but it's such a poor translation that we

have that is very confusing and the

person that did the translation was not

a monkey was a layman so he didn't

really have to deepen understanding of

what was being taught there and it's got

to be redone well the four noble truths

are in H link I can show you real quick

okay monks as to those aesthetics and

brahmanas who do not understand these

things these things first noble truth

the origin of these things second noble

truth the cessation of these things

third noble truth and the way leading to

the cessation of these things fourth

noble truth what are these things that

they do not understand whose origin they

don't understand who's cessation they

don't understand in a way leading to

who's cessation they don't understand

they do not understand aging and death

its origin it's cessation and the way

leading to its cessation they do not

understand birth so they're just all of

the links of dependent origination the

link before what you're looking at is

the cause of that Orizon so that's what

that's what you're seeing these are do i

do not consider to be ascetics among

ascetics and brahmins among grommets if

they don't understand it and these

venerable ones do not by realizing it

for themselves with direct knowledge in

this very life enter and dwell the goal

in the goal of asceticism or the goal of

prom Inlet that means they can't attain

nirvana if you don't see the Four Noble

Truths and dependent origination all of

the links and when you see that you

naturally see impermanence suffering and

the impersonal nature of everything so

when you're seeing these these things

you're not seeing just one thing and

you're seeing an understanding how what

it is how it arises how it ceases and a

way to make it

so so many people are just talked very

generally about the Four Noble Truths

but it is the backbone it is the main

teaching along with dependent

origination it is the main teaching of

the Buddha without that he's just like

any other teacher which is pretty

remarkable because just finding that and

figuring it out is is pretty good I mean

he had he was one of the most advanced

meditators in the world he got up to the

8th jhana so anything he pointed his

mind on he could keep it there and he

could see it the way it actually was and

when he started seeing how dependent

origination worked I mean it was

earth-changing and truly a remarkable

thing now on one suit and suit to 15 in

the middle in the longer discourses

Ananda just had the fruition experience

of being a soda paana so he saw the

links of dependent origination and how

they worked and he came to the Buddha

and he was all excited and he said this

I don't know what the big problem is

this is not if this is easy to

understand and the Buddha admonished him

pretty heavily no it's not easy to

understand this is difficult to

understand if you don't have a teacher

that understands it you have a teacher

that understands it

sounds simple it's easy to understand

when it gets explained to you but just

on your own ain't no way so anyway

that's this is a Four Noble Truths he

understands here a monk understands as

it actually is this is suffering he

understands as it actually is this is

the origin this is a cessation this is a

way beating to the cessation monks if

anyone should develop these four

foundations of mindfulness in such a way

for seven years one of two fruits may be

expected for him either final knowledge

here and now becomes an are hot or if

there's a trace of clinging left

non-return that's a non agami let alone

seven years monks if anyone should

develop these four foundations of

mindfulness in such a way for six years

five four three two one year one of two

fruits can be expected for him either

final knowledge here and now and if

there's a trace of craving and clinging

left non-return let alone one year if

anyone should develop these four

foundations 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

if anyone should develop these four

foundations of mindfulness in such a way

for seven days one of two fruits can be

expected for him either final knowledge

here and now or if there's a trace of

crane clay craving and thinning left non

return so it was with reference to this

that it was said monks this is the

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 Nibhana

namely the four foundations of

mindfulness that is what the Blessed One

said the monks were satisfied and

delighted in the Blessed ones worse so

guess what you're being taught here

I didn't actually think I'd ever find

someone I thought

we'll see how lucky you are you ran

across a Buddha it is feasible it is

possible it's just understanding see

this is the whole thing and this is the

thing the reasons why the hindrances are

so incredibly important it's because

they teach you up front right in your

face where your attachment is and your

mindfulness if you're practicing in this

way will help you overcome those

attachments this is why I tell you that

Buddhism is about change and you have to

be willing to change and change is scary

because you get real comfortable I mean

you've seen seen a little kid being

taken away from a mother after the

mother's been burning cigarettes on them

and doing all kinds of nasty things and

a little kid that wants to go back to

the mother because they know that what

the mother is they don't want to change

but that's the way we are we don't want

to change we're very comfortable being

the way we are and as a result

it can scare some people because well I

no way I know how comfortable I am being

this way there has to be that strong

curiosity to overcome suffering to let

go of the suffering you see it so much

you just finally go enough I don't want

to do this anymore i'm going to change

and then you do it and people look at me

like I'm some kind of a weird person

because you were here when I was eating

sugar and I'm I just decided I don't

want to do that anymore so I didn't so I

don't eat chocolates and I'm very seldom

I don't eat a lot of things from getting

candies and that sort of thing I do have

one weakness cinnamon bears are tough no

don't think about them I don't need them

right now for sure I'm just now starting

to lose some good weight here the very

high card let's be four but when I

started on this diet okay I'm supposed

to eat meat I'm supposed to eat veggies

I'm supposed to eat salad that's it you

don't know how much I like bread

and potatoes and even rice every now and

then but I just made up my mind that

that's what I was going to do and and I

don't even have craving for the other

things so it's just a matter of learning

how your hindrances work and when you

make up your mind you're going to let go

of them you do it it's just that simple

and for the first couple days or might

be craving arising but after that it's

like don't care I can walk down a candy

aisle and not see any candies but that

just that that comes from the meditation

well you're so disciplined well I hope

so I've been practicing this kind of

stuff for 35 years you think I'd to have

some discipline although I know some

people that don't they still get caught

in their craving and clinging as much as

the first hit they started

it's scary to change because you don't

know what you're going to change into

but the thing with the Buddhist practice

is he's so interested in having you have

an uplifted mind that the change you go

through is always a positive change so

you start letting go of the emotional

ups and downs and that sort of thing so

the more you get curious about how these

things work the easier the meditation

gump and you have to remember that when

hindrances come up it's not why are they

there we don't care about that how did

they are right how'd they get there

that's the one see what happens yeah

once that started changing them good

easier anyway yeah now you go through

times it's easier you go through times

it's harder it all depends on your

attachment to whatever it is

so just continue on everything is moving

along very nicely and remember that this

is your school right now the only you

don't have to study the books okay okay

this is me suffering ones be suffering

free and the fear struck fearless be may

the grieving shadaal grief we always

explain with you may all beings is merit

that we've thus acquired for the

acquisition of all kinds of happiness

may be inhabiting space and earth davis

and knives a mighty power share this

merit of ours may they long protect the

buddhist dispensation