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

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

is the dominant meditation center

in missouri

and this evening banti vimala ramsay is

giving the

dhamma talk

and the discourse tonight is majima

nikaya number 152

the indriya bhavana suta

the development of the faculties

thus if i heard on one occasion the

blessed one was living at kenja

in the grove

of trees

when the brahmana student uttara a pupil

of the brahman

went to the blessed one in

greetings with him

when this courteous and amiable talk was

finished he sat down at one side the

blessed one asked him who tara

how does your brown teacher teach his

disciples the development of the

faculties

or does he teach the development of the

faculties he does master go to man

but uttara how does he teach his

disciples the development of the

faculties

here master gotama one does not see

forms with the eye one does not hear

sounds with the ear

that is how my teacher teaches his

disciples the development effect of the

faculties

if that is so tara

then a blind man and a deaf man will

have developed faculties according to

what the brahmanas your brahman teacher

says

for a blind man does not see forms with

the eye and a deaf man does not hear

sounds with the ear

when this was said the brahman student

uttara

sat silent this made with shoulders

drooping and head down

glum and without response

then knowing this the blessed one

addressed the venerable ananda ananda

this brahmana teacher teaches his

disciples the development of the

faculties in one way

but in the noble one's discipline

the supreme development of the faculties

is otherwise

now is the time blessed one now is the

time sublime one for the blessed one to

teach the supreme development of the

faculties and the noble ones discipline

having heard it from the blessed one the

monks will remember it

listen ananda and attend closely to what

i shall say

yes venerable sir the blessed one said

this now ananda

how is there

the supreme development of the faculty

in the noble one's discipline

here ananda when amongst these forms

with the eye

there arises in him what is agreeable

there arises what is disagreeable

there arises what is both agreeable and

disagreeable

he understands thus

there has arisen in me what is agreeable

there has arisen in me what is uh

disagreeable

there has arisen in me what is both

agreeable and disagreeable

but that is conditioned

gross dependently arisen

this is peaceful this is sublime that is

equinementy

the agreeable there rose the

disagreeable that arose in both the

agreeable and disagreeable letter rose

cease in him and equinimnity is

established

just as a mind with good sight having

opened his eyes might shut them or

having shut his eyes might open them

so to concerning anything at all

the agreeable letter rose the

disagreeable arose

the both agreeable and disagreeable

letter rose

cease

just as quickly

just as rapidly just as easily and

equanimity is established

you ready

how do you do that

six r's

that's right

the thing that gets real confusing

is when

when teachers start talking about this

they say well just be mindful of it

and of course you have to be mindful of

i mean that's that's the recognizing

part is being mindful that that has

risen

what do you do with it after that

note it until it goes away

it doesn't work

but when you use the six r's

any attachment to what you see

or any aversion to what you see or any

neutral feeling to what you see

is recognized for what it is just a

feeling

so as soon as you six are that

you let go of the craving

and the biggest problem with all of the

scent stores

is

that

as soon as that sense door arises we can

notice it

and then we start thinking about it

and then we start thinking about

something else and you're not in the

present moment anymore you're

out in the netherlands somewhere

else

so the whole problem

and

i uh when i was in malaysia

there was a lot of that kind of teaching

going around going around oh you're not

mindful and you if you like something

that means you have an attachment to it

and

that's not the way

life works

and there are agreeable things

there are agreeable tastes

so you prefer to take that taste

as opposed to another taste

that doesn't mean you're attached to it

if

you're using the six r's while you're

doing that

the the beauty of the 6rs is it helps

equanimity to arise

and what is equanimity equanimity is

balance in your mind

it's being in the present

moment not thinking about what that

taste was like

before

or

what it's going to be like in the future

you're in the present moment with

balance and you're seeing it as part of

an impersonal process

you you have to use the six r's

so much

that it becomes automatic

so the six hours start arising by

themselves

that's only using them another hundred

thousand times

a million times or something like that

but the more you can remember to do that

the easier could you give me some water

but the more times that you can remember

to do it the more you let go of craving

craving is not particularly difficult to

let go of

but it is particularly

persistent

and that means you have to use a lot

you have to use the 6rs a lot

and you'll notice the subtle tightnesses

when they start to come up and when you

start noticing that that's when you keep

in six hours

now at the start of your meditation like

you're starting right now

your only

six are

what has pulled your attention away

sometimes you can be on your object of

meditation

and a thought comes up but it's not very

strong you don't have to six out of it

just let it be

ignore it

but the the important part of this

is that it

it ceases just as rapidly as it

arises when you use the 6r

now you can have a tension in your head

and you 6r and it doesn't go away

that's fine

one time

6r

come back to your object to meditation

your mind will get pulled away again

because you still have attachment to

whatever that is

so you 6r it

and you again

start again until finally it starts

fading away by itself

so just as fast as it comes up it'll go

away that fast

when your mindfulness is strong

sometimes it will not fade

it will fade away every time you use the

six arms

another one comes up

and i was not skilled if you don't know

when you're mindful

and you six are it goes away

okay i'm another

i thought i was doing the six hours but

i wasn't doing it the last day so the

pain didn't that's one way

oh

well pain is pain

sometimes it'll go away and sometimes it

won't

how do you use the rot the six hours

incorrectly

uh how i didn't incorrectly maybe um

i just

use it too fast too fast

relax

push away push away instead of

pushing instead

instead of

allowing

just being it

just does not

pay attention i didn't

just not pay attention but i was pushing

what happens is the student gets

desperate and they want to release

reduce release release that's the

pattern people fall into or they think

well what i have to do is relax relax

your life's life that's what what those

two that take come by themselves it's

like here are five ingredients or six

ingredients for a cake and you're saying

well eggs eggs eggs eggs

or flour flour flour flour and you can't

have the cake

so that's why it doesn't work

you're not

using the six hours to change anything

you're using the six hours to relax

and allow a feeling to be there

when you

try to use it as a stick to make

something happen

that's when you get into problems

you have to be able to

realize

that there

it's okay for whatever is there to be

there it has to be okay because that's

the truth it's there

so a lot of people use loving kindness

to try to beat away the thoughts

or the feelings or

trying to control

and what you have to do is learn that

you're not there so there's no need to

control anything

so it's a matter of

backing off on your energy what happens

when you don't back off on the energy

you put too much in

you not only

have the pain still be there

but you get restless on top of it

the whole thing with energy is you have

to learn how to balance it if you have

restlessness coming in you have to learn

how to back off with your energy and not

use so much energy

it's not for control

these practices and has nothing to do

with control

this practice has to do with allowing

allow whatever to be there to be there

by itself

you don't continue feeding it

and the way you feed it is by keeping

your attention on

when she was

doing that with the pain she was keeping

her attention on the pain

instead of allowing that space for that

pain to be there and she's doing it with

a tight mind

because i don't like that feeling

of course there's

there's a repulsion of painful feeling

everybody has that

and that takes the equinimity

to get your mind in balance so you can

see it for what it is it's just this

feeling

it's painful okay

so what

it's okay for it to be there and you

allow it to stay there

but you don't keep your attention on it

this is called the noble one's

discipline the supreme development of

the faculties regarding

forms cognizable by the eye

here and i know when a monk hears a

sound with the ear

there arises in him what is agreeable

there arises what is

what is disagreeable

there arises what is both agreeable and

disagreeable

he understands thus

and he

six ours that

a lot of people have this idea the truth

when you're doing meditation you have to

keep your eyes focused down and

not be have your eyes be distracted by

anything at all but that's not realistic

what you have to do is watch what your

mind is doing mind is the forerunner of

all states

you say that this morning

why do you think you get to say it every

day

because it's true

and eventually you'll even

start to realize it

the thing is

that

if your mind if you get distracted and

you see a flower or

you see something it's

okay you see it but you six are it

and now you're in the present moment

with it

without having any distracting thoughts

having a mind is very clear very bright

and then it's easy to let it be

but you don't get caught up in oh that's

beautiful you know i really like this

flower

i remember the last time i saw that last

spring it was great stuff

and there i went over to my neighbor's

house and i saw you you see how your

mind does that

so that's what you have to be

mindful

observing how mind's attention moves

from one thing to another

and through the harmonious practice of

the six arms

he understands when he uses the six r's

then equinimnity is established just as

a strong man might

snap his finger

so to concerning anything at all the

agreeable that arose the disagreeable

that arose the both agreeable and

disagreeable that are

arose ceased just as quickly just as

rapidly just as easily

and equanimity is established

a lot of people

especially when they first come and

start practicing

they have this rollercoaster ride with

emotions oh i really like this oh i

really hate that

and it's you're

doing this all the time

when you start developing equanimity

your high highs aren't as strong

and your low lows aren't as strong

and before long it starts to start to be

like a wave

so you don't get excited

and don't have

the

emotional states arise

and if it does

you start six-houring that

and it will cease before long

as long as you don't get attached to it

this is called the nobleman's discipline

the supreme development of the faculties

regarding sounds cognizable by the year

again ananda

when a monk spells an odor with a nose

there arises in him what is agreeable

there arises what is disagreeable

there arises what is both agreeable and

disagreeable

now what he's really saying is there

arises a feeling

and what happens right after feeling

let's think about this

crazy

tension and tightness i

like that i don't like that one

right after that then out there's all of

your thoughts opinions concepts ideas

and right after that

is your habitual emotional tendencies

every time this kind of feeling arises i

act that way

and then there's some kind of a birth of

action trying to fight with it

and that leads to

sorrow

pain

grief

and despair

okay

now those are those are words

to describe

how you cause yourself suffering

and he understands how to use the six

hours and

equinement is established

just as rain drops on a slightly smoke

slightly

sloping

lotus leaf roll off and do not remain

there

so too concerning anything at all

the agreeable litter rose the

disagreeable that arose both the

agreeable and disagreeable that arose

they ceased just as quickly

and just as rapidly

just as easily

and equilimity is established

this is called the noble ones discipline

and supreme development of

the faculties regarding odors cognizable

by the nose

again and on when a monk taste of flavor

with the tongue there arises in him what

is agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

and he understands he needs to use the

six hours

and equinimity is established

just as a spot a strong man might

easily spit out a ball of spittle

collected on the tip of the tongue

so too concerning anything at all

the agreeable that arose the

disagreeable that arose the both

agreeable and disagreeable that arose

cease just as quickly

just as rapidly just as easily and

equinimity is established

and this is called the noble one's

discipline

in in the noble ones discipline the

supreme development of faculties

regarding flavors cognizable by the

tongue

again

when a monk touches a tangible with the

body there are rises in him what is

agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

he understands you need to six are then

then equanimity

becomes established

just as a strong man might

extend his flexed arm or flex his

extended arm

so too concerning anything at all

the agreeable letter rose the

disagreeable that arose the both

agreeable and disagreeable letter rose

cease just as quickly just as rapidly

just as easily

and equanimity is established

this is called in the noble one's

discipline the supreme development of

the faculties regarding tangibles

cognizable by the body any any kind of

touch

at all

again

when a monk cognizes a mind object with

mind there arises in him what is

agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

he understands that he needs to use the

six ours

that's with every thought

with thoughts that pull your attention

away

and equanimity is established in him

just as of if a man were to let two or

three drops of water fall on an iron

plate heated for a whole day

the falling of the drops might be slow

but

they would quickly vaporize and vanish

so to concerning anything at all

agreeable

disagreeable both agreeable and

disagreeable

they cease

just as quickly

just as rapidly just as easily

in equinemente is established this is

called the noble one's

discipline

the supreme development of the faculties

regarding ideas cognizable by mind

it's really get it's really easy to get

caught up in ideas

that is how there is the supreme

development of the faculties and the

noble ones discipline

and how

ananda is

is

one one the disciple of in higher

training

who has entered upon the way

here ananda when a monk sees a form with

the eye hears a sound with the ear

smells an odor with the nose tastes of

flavor with the tongue

touches a tangible with the body

cognizes a mind object with mind

there are rises in him what is agreeable

there arises what is disagreeable there

arises

both

what is both agreeable and disagreeable

he is repelled humiliated and disgusted

by the real

agreeable that arose

by the

disagreeable that arose by both the

agreeable and disagreeable by the rose

that is how one

is a disciple in higher training who has

entered upon the way

what does that mean

he said he finds everything disagreeable

like he's repelled by the agreeable well

when a feeling arises

in six are that

then craving won't arise

then clinging won't arise

then your habitual tendency won't arise

and then the suffering won't arise

so

the thing is

that we're working we're working with

subtle things

and we're talking about very subtle

things

so it's it's really important that you

understand

that

any kind of disturbance that arises in

mind at all

as soon as you can remember to notice it

you need to zigzar it right then

at first your mind's going to flip-flop

all around it's going to be moving all

over the place

but as you start getting

deeper in your practice

it stops moving quite so much and before

long it's just vibrating

but even that vibration

is a disturbance

and when you get to

that that place where you can see a

disturbance

from long ways away just starting to

arise in your 6r right then

then you sit with a mind that has real

peace and real calming

and strong equanimity

and how ananda is

is one a noble disciple

how is one a noble one with developed

faculties

here anondo when a monk sees forms with

the eye hear sounds with the ear smells

odors with the nose

taste flavor with a tongue touches a

tangible with the body cognizes a mind

object with mind

there arises in him what is agreeable

there arises what is disagreeable there

arises

what is both agreeable and disagreeable

he should wish may i abide perceiving

the unrepulsive in the repulsive

think about it for a minute

you perceive the unrepulsive and the

repulsive what is that saying

you see it with equanimity

he abides perceiving the unrepulsive in

repulsive

if he wishes may i abide perceiving the

repulsive in the unrepulsive

so you can see it with equanimity again

even though it's a pleasant thing

you don't let it be a distraction to you

you don't let your mind take off

then he abides perceiving the repulsive

and the unrepulsive

if he should wish me i abide perceiving

the unrepulsive

in the repulsive and unrepulsive

he abides perceiving the unrepulsive

in other words you're just seeing it it

doesn't matter whether it's repulsive or

not

right

could you say the last one again

i me may i abide perceiving the

unrepulsive in the repulsive and

unrepulsive

okay

if he should wish me i abide perceiving

the repulsive in the unrepulsive and

repulsive

just

not wanting to be distracted

keeping that equanimity there with you

he abides perceiving the repulsive in

that

if he should wish

may i avoid both the repulsive and

unrepulsive

abide in equanimity mindful and fully

aware

so this is kind of a

training

steps okay but

when when you're equanimity

in every genre you have equanimity

but in the first genre it's not very

strong in the second genre it's a little

stronger the third john is stronger

still fourth giants very strong

and there's such relief

in having this mind that says

okay whatever it is that's fine

he abides in equanimity towards that

mindful and fully aware when you have

strong equinimity you're in the present

moment very much

and you're seeing is true nature

and the true nature of everything is

everything is impersonal it just arises

and it's okay for it to be there because

it arose

and then it'll fade away by itself

so you're seeing anitra do god not

but the key is the anata

the

they call it no self i call it

impersonal

seeing everything as an impersonal

process

helps your mind to stay in balance and

helps your mind to observe when there's

any

uh wobbling in that in

in that strong balance

that is how one

is a noble one with developed faculties

so ananda

excuse me

the supreme development of the faculties

and the noble ones discipline

has been taught by me

the disciple in higher training who has

entered upon the way he has been taught

by me

the noble one with developed faculties

has been taught by me

what should be done for his noble

disciples out of compassion by the

teacher

who seeks their welfare and has

compassion for them

that i have done for you

there are these roots of trees these

empty huts

meditate ananda do not delay or else you

will regret it later

this is our instruction to you

that's what the blessed one said the

venerable ornando was satisfied and

delighted

in the blessed one's words

and you notice he didn't talk to uttara

anymore all he did was find out what

what

he was practicing

and he just made it a general talk and

used ananda as the one

and another did delay

until he's going to die that's probably

why they kept saying that to him all

those times i never put that together

because he did delay yeah well because

he was taking care of the buddha i mean

he was what an intended he was

i was explaining to kathy the other

night he was the chief roadie for the

buddha's talks

and he was in charge of everything and

making it had to make sure security was

there and the seats and everything was

you didn't have to worry about security

he just told everybody to do well he

went around the garuda couti nine times

during the night

he was his own security force well yeah

yeah

he didn't want people to disturb

the chairs

he's suffering one must be suffering

free and the fear

acquisition of all kinds of happiness

dispensation

you

is the dominant meditation center

in missouri

and this evening banti vimala ramsay is

giving the

dhamma talk

and the discourse tonight is majima

nikaya number 152

the indriya bhavana suta

the development of the faculties

thus if i heard on one occasion the

blessed one was living at kenja

in the grove

of trees

when the brahmana student uttara a pupil

of the brahman

went to the blessed one in

greetings with him

when this courteous and amiable talk was

finished he sat down at one side the

blessed one asked him who tara

how does your brown teacher teach his

disciples the development of the

faculties

or does he teach the development of the

faculties he does master go to man

but uttara how does he teach his

disciples the development of the

faculties

here master gotama one does not see

forms with the eye one does not hear

sounds with the ear

that is how my teacher teaches his

disciples the development effect of the

faculties

if that is so tara

then a blind man and a deaf man will

have developed faculties according to

what the brahmanas your brahman teacher

says

for a blind man does not see forms with

the eye and a deaf man does not hear

sounds with the ear

when this was said the brahman student

uttara

sat silent this made with shoulders

drooping and head down

glum and without response

then knowing this the blessed one

addressed the venerable ananda ananda

this brahmana teacher teaches his

disciples the development of the

faculties in one way

but in the noble one's discipline

the supreme development of the faculties

is otherwise

now is the time blessed one now is the

time sublime one for the blessed one to

teach the supreme development of the

faculties and the noble ones discipline

having heard it from the blessed one the

monks will remember it

listen ananda and attend closely to what

i shall say

yes venerable sir the blessed one said

this now ananda

how is there

the supreme development of the faculty

in the noble one's discipline

here ananda when amongst these forms

with the eye

there arises in him what is agreeable

there arises what is disagreeable

there arises what is both agreeable and

disagreeable

he understands thus

there has arisen in me what is agreeable

there has arisen in me what is uh

disagreeable

there has arisen in me what is both

agreeable and disagreeable

but that is conditioned

gross dependently arisen

this is peaceful this is sublime that is

equinementy

the agreeable there rose the

disagreeable that arose in both the

agreeable and disagreeable letter rose

cease in him and equinimnity is

established

just as a mind with good sight having

opened his eyes might shut them or

having shut his eyes might open them

so to concerning anything at all

the agreeable letter rose the

disagreeable arose

the both agreeable and disagreeable

letter rose

cease

just as quickly

just as rapidly just as easily and

equanimity is established

you ready

how do you do that

six r's

that's right

the thing that gets real confusing

is when

when teachers start talking about this

they say well just be mindful of it

and of course you have to be mindful of

i mean that's that's the recognizing

part is being mindful that that has

risen

what do you do with it after that

note it until it goes away

it doesn't work

but when you use the six r's

any attachment to what you see

or any aversion to what you see or any

neutral feeling to what you see

is recognized for what it is just a

feeling

so as soon as you six are that

you let go of the craving

and the biggest problem with all of the

scent stores

is

that

as soon as that sense door arises we can

notice it

and then we start thinking about it

and then we start thinking about

something else and you're not in the

present moment anymore you're

out in the netherlands somewhere

else

so the whole problem

and

i uh when i was in malaysia

there was a lot of that kind of teaching

going around going around oh you're not

mindful and you if you like something

that means you have an attachment to it

and

that's not the way

life works

and there are agreeable things

there are agreeable tastes

so you prefer to take that taste

as opposed to another taste

that doesn't mean you're attached to it

if

you're using the six r's while you're

doing that

the the beauty of the 6rs is it helps

equanimity to arise

and what is equanimity equanimity is

balance in your mind

it's being in the present

moment not thinking about what that

taste was like

before

or

what it's going to be like in the future

you're in the present moment with

balance and you're seeing it as part of

an impersonal process

you you have to use the six r's

so much

that it becomes automatic

so the six hours start arising by

themselves

that's only using them another hundred

thousand times

a million times or something like that

but the more you can remember to do that

the easier could you give me some water

but the more times that you can remember

to do it the more you let go of craving

craving is not particularly difficult to

let go of

but it is particularly

persistent

and that means you have to use a lot

you have to use the 6rs a lot

and you'll notice the subtle tightnesses

when they start to come up and when you

start noticing that that's when you keep

in six hours

now at the start of your meditation like

you're starting right now

your only

six are

what has pulled your attention away

sometimes you can be on your object of

meditation

and a thought comes up but it's not very

strong you don't have to six out of it

just let it be

ignore it

but the the important part of this

is that it

it ceases just as rapidly as it

arises when you use the 6r

now you can have a tension in your head

and you 6r and it doesn't go away

that's fine

one time

6r

come back to your object to meditation

your mind will get pulled away again

because you still have attachment to

whatever that is

so you 6r it

and you again

start again until finally it starts

fading away by itself

so just as fast as it comes up it'll go

away that fast

when your mindfulness is strong

sometimes it will not fade

it will fade away every time you use the

six arms

another one comes up

and i was not skilled if you don't know

when you're mindful

and you six are it goes away

okay i'm another

i thought i was doing the six hours but

i wasn't doing it the last day so the

pain didn't that's one way

oh

well pain is pain

sometimes it'll go away and sometimes it

won't

how do you use the rot the six hours

incorrectly

uh how i didn't incorrectly maybe um

i just

use it too fast too fast

relax

push away push away instead of

pushing instead

instead of

allowing

just being it

just does not

pay attention i didn't

just not pay attention but i was pushing

what happens is the student gets

desperate and they want to release

reduce release release that's the

pattern people fall into or they think

well what i have to do is relax relax

your life's life that's what what those

two that take come by themselves it's

like here are five ingredients or six

ingredients for a cake and you're saying

well eggs eggs eggs eggs

or flour flour flour flour and you can't

have the cake

so that's why it doesn't work

you're not

using the six hours to change anything

you're using the six hours to relax

and allow a feeling to be there

when you

try to use it as a stick to make

something happen

that's when you get into problems

you have to be able to

realize

that there

it's okay for whatever is there to be

there it has to be okay because that's

the truth it's there

so a lot of people use loving kindness

to try to beat away the thoughts

or the feelings or

trying to control

and what you have to do is learn that

you're not there so there's no need to

control anything

so it's a matter of

backing off on your energy what happens

when you don't back off on the energy

you put too much in

you not only

have the pain still be there

but you get restless on top of it

the whole thing with energy is you have

to learn how to balance it if you have

restlessness coming in you have to learn

how to back off with your energy and not

use so much energy

it's not for control

these practices and has nothing to do

with control

this practice has to do with allowing

allow whatever to be there to be there

by itself

you don't continue feeding it

and the way you feed it is by keeping

your attention on

when she was

doing that with the pain she was keeping

her attention on the pain

instead of allowing that space for that

pain to be there and she's doing it with

a tight mind

because i don't like that feeling

of course there's

there's a repulsion of painful feeling

everybody has that

and that takes the equinimity

to get your mind in balance so you can

see it for what it is it's just this

feeling

it's painful okay

so what

it's okay for it to be there and you

allow it to stay there

but you don't keep your attention on it

this is called the noble one's

discipline the supreme development of

the faculties regarding

forms cognizable by the eye

here and i know when a monk hears a

sound with the ear

there arises in him what is agreeable

there arises what is

what is disagreeable

there arises what is both agreeable and

disagreeable

he understands thus

and he

six ours that

a lot of people have this idea the truth

when you're doing meditation you have to

keep your eyes focused down and

not be have your eyes be distracted by

anything at all but that's not realistic

what you have to do is watch what your

mind is doing mind is the forerunner of

all states

you say that this morning

why do you think you get to say it every

day

because it's true

and eventually you'll even

start to realize it

the thing is

that

if your mind if you get distracted and

you see a flower or

you see something it's

okay you see it but you six are it

and now you're in the present moment

with it

without having any distracting thoughts

having a mind is very clear very bright

and then it's easy to let it be

but you don't get caught up in oh that's

beautiful you know i really like this

flower

i remember the last time i saw that last

spring it was great stuff

and there i went over to my neighbor's

house and i saw you you see how your

mind does that

so that's what you have to be

mindful

observing how mind's attention moves

from one thing to another

and through the harmonious practice of

the six arms

he understands when he uses the six r's

then equinimnity is established just as

a strong man might

snap his finger

so to concerning anything at all the

agreeable that arose the disagreeable

that arose the both agreeable and

disagreeable that are

arose ceased just as quickly just as

rapidly just as easily

and equanimity is established

a lot of people

especially when they first come and

start practicing

they have this rollercoaster ride with

emotions oh i really like this oh i

really hate that

and it's you're

doing this all the time

when you start developing equanimity

your high highs aren't as strong

and your low lows aren't as strong

and before long it starts to start to be

like a wave

so you don't get excited

and don't have

the

emotional states arise

and if it does

you start six-houring that

and it will cease before long

as long as you don't get attached to it

this is called the nobleman's discipline

the supreme development of the faculties

regarding sounds cognizable by the year

again ananda

when a monk spells an odor with a nose

there arises in him what is agreeable

there arises what is disagreeable

there arises what is both agreeable and

disagreeable

now what he's really saying is there

arises a feeling

and what happens right after feeling

let's think about this

crazy

tension and tightness i

like that i don't like that one

right after that then out there's all of

your thoughts opinions concepts ideas

and right after that

is your habitual emotional tendencies

every time this kind of feeling arises i

act that way

and then there's some kind of a birth of

action trying to fight with it

and that leads to

sorrow

pain

grief

and despair

okay

now those are those are words

to describe

how you cause yourself suffering

and he understands how to use the six

hours and

equinement is established

just as rain drops on a slightly smoke

slightly

sloping

lotus leaf roll off and do not remain

there

so too concerning anything at all

the agreeable litter rose the

disagreeable that arose both the

agreeable and disagreeable that arose

they ceased just as quickly

and just as rapidly

just as easily

and equilimity is established

this is called the noble ones discipline

and supreme development of

the faculties regarding odors cognizable

by the nose

again and on when a monk taste of flavor

with the tongue there arises in him what

is agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

and he understands he needs to use the

six hours

and equinimity is established

just as a spot a strong man might

easily spit out a ball of spittle

collected on the tip of the tongue

so too concerning anything at all

the agreeable that arose the

disagreeable that arose the both

agreeable and disagreeable that arose

cease just as quickly

just as rapidly just as easily and

equinimity is established

and this is called the noble one's

discipline

in in the noble ones discipline the

supreme development of faculties

regarding flavors cognizable by the

tongue

again

when a monk touches a tangible with the

body there are rises in him what is

agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

he understands you need to six are then

then equanimity

becomes established

just as a strong man might

extend his flexed arm or flex his

extended arm

so too concerning anything at all

the agreeable letter rose the

disagreeable that arose the both

agreeable and disagreeable letter rose

cease just as quickly just as rapidly

just as easily

and equanimity is established

this is called in the noble one's

discipline the supreme development of

the faculties regarding tangibles

cognizable by the body any any kind of

touch

at all

again

when a monk cognizes a mind object with

mind there arises in him what is

agreeable there arises what is

disagreeable there arises what is both

agreeable and disagreeable

he understands that he needs to use the

six ours

that's with every thought

with thoughts that pull your attention

away

and equanimity is established in him

just as of if a man were to let two or

three drops of water fall on an iron

plate heated for a whole day

the falling of the drops might be slow

but

they would quickly vaporize and vanish

so to concerning anything at all

agreeable

disagreeable both agreeable and

disagreeable

they cease

just as quickly

just as rapidly just as easily

in equinemente is established this is

called the noble one's

discipline

the supreme development of the faculties

regarding ideas cognizable by mind

it's really get it's really easy to get

caught up in ideas

that is how there is the supreme

development of the faculties and the

noble ones discipline

and how

ananda is

is

one one the disciple of in higher

training

who has entered upon the way

here ananda when a monk sees a form with

the eye hears a sound with the ear

smells an odor with the nose tastes of

flavor with the tongue

touches a tangible with the body

cognizes a mind object with mind

there are rises in him what is agreeable

there arises what is disagreeable there

arises

both

what is both agreeable and disagreeable

he is repelled humiliated and disgusted

by the real

agreeable that arose

by the

disagreeable that arose by both the

agreeable and disagreeable by the rose

that is how one

is a disciple in higher training who has

entered upon the way

what does that mean

he said he finds everything disagreeable

like he's repelled by the agreeable well

when a feeling arises

in six are that

then craving won't arise

then clinging won't arise

then your habitual tendency won't arise

and then the suffering won't arise

so

the thing is

that we're working we're working with

subtle things

and we're talking about very subtle

things

so it's it's really important that you

understand

that

any kind of disturbance that arises in

mind at all

as soon as you can remember to notice it

you need to zigzar it right then

at first your mind's going to flip-flop

all around it's going to be moving all

over the place

but as you start getting

deeper in your practice

it stops moving quite so much and before

long it's just vibrating

but even that vibration

is a disturbance

and when you get to

that that place where you can see a

disturbance

from long ways away just starting to

arise in your 6r right then

then you sit with a mind that has real

peace and real calming

and strong equanimity

and how ananda is

is one a noble disciple

how is one a noble one with developed

faculties

here anondo when a monk sees forms with

the eye hear sounds with the ear smells

odors with the nose

taste flavor with a tongue touches a

tangible with the body cognizes a mind

object with mind

there arises in him what is agreeable

there arises what is disagreeable there

arises

what is both agreeable and disagreeable

he should wish may i abide perceiving

the unrepulsive in the repulsive

think about it for a minute

you perceive the unrepulsive and the

repulsive what is that saying

you see it with equanimity

he abides perceiving the unrepulsive in

repulsive

if he wishes may i abide perceiving the

repulsive in the unrepulsive

so you can see it with equanimity again

even though it's a pleasant thing

you don't let it be a distraction to you

you don't let your mind take off

then he abides perceiving the repulsive

and the unrepulsive

if he should wish me i abide perceiving

the unrepulsive

in the repulsive and unrepulsive

he abides perceiving the unrepulsive

in other words you're just seeing it it

doesn't matter whether it's repulsive or

not

right

could you say the last one again

i me may i abide perceiving the

unrepulsive in the repulsive and

unrepulsive

okay

if he should wish me i abide perceiving

the repulsive in the unrepulsive and

repulsive

just

not wanting to be distracted

keeping that equanimity there with you

he abides perceiving the repulsive in

that

if he should wish

may i avoid both the repulsive and

unrepulsive

abide in equanimity mindful and fully

aware

so this is kind of a

training

steps okay but

when when you're equanimity

in every genre you have equanimity

but in the first genre it's not very

strong in the second genre it's a little

stronger the third john is stronger

still fourth giants very strong

and there's such relief

in having this mind that says

okay whatever it is that's fine

he abides in equanimity towards that

mindful and fully aware when you have

strong equinimity you're in the present

moment very much

and you're seeing is true nature

and the true nature of everything is

everything is impersonal it just arises

and it's okay for it to be there because

it arose

and then it'll fade away by itself

so you're seeing anitra do god not

but the key is the anata

the

they call it no self i call it

impersonal

seeing everything as an impersonal

process

helps your mind to stay in balance and

helps your mind to observe when there's

any

uh wobbling in that in

in that strong balance

that is how one

is a noble one with developed faculties

so ananda

excuse me

the supreme development of the faculties

and the noble ones discipline

has been taught by me

the disciple in higher training who has

entered upon the way he has been taught

by me

the noble one with developed faculties

has been taught by me

what should be done for his noble

disciples out of compassion by the

teacher

who seeks their welfare and has

compassion for them

that i have done for you

there are these roots of trees these

empty huts

meditate ananda do not delay or else you

will regret it later

this is our instruction to you

that's what the blessed one said the

venerable ornando was satisfied and

delighted

in the blessed one's words

and you notice he didn't talk to uttara

anymore all he did was find out what

what

he was practicing

and he just made it a general talk and

used ananda as the one

and another did delay

until he's going to die that's probably

why they kept saying that to him all

those times i never put that together

because he did delay yeah well because

he was taking care of the buddha i mean

he was what an intended he was

i was explaining to kathy the other

night he was the chief roadie for the

buddha's talks

and he was in charge of everything and

making it had to make sure security was

there and the seats and everything was

you didn't have to worry about security

he just told everybody to do well he

went around the garuda couti nine times

during the night

he was his own security force well yeah

yeah

he didn't want people to disturb

the chairs

he's suffering one must be suffering

free and the fear

acquisition of all kinds of happiness

dispensation

you