Zoom Talk Mn106 Anenjasappaya Sutta with Bhante Vimalaramsi-GQQwAhTwQ0k.en.vtt.txt

From: https://youtube.com/watch?v=GQQwAhTwQ0k

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

[Music]

hello

[Music]

so today

i wanted to do the way to the

imperturbable

suit the number 106 in the magiman

nikaya

this is a suit that i haven't done for

quite a few years so

it's going to be kind of new to me as we

as we go along too

thus if i heard on one occasion the

blessed one was living

in the kuru country at the town of the

kurus

named kama sadama

and what that means is

happy karma

there the blessed one addressed amongst

thus

monks venerable survey replied the

blessed one said this

monks sensual pleasures are

impermanent hollow

false deceptive

they are illusory

the prattle of fools

sensual pleasures here and now and

sensual pleasures and lives to come

sensual perceptions here and now and

sensual perceptions and lives to come

both alike are mara's realm

mara's domain mara's bait

mara's hunting hunting ground

on account of them these evil

unwholesome mental states such as

covetousness ill will

and presumptive presumption

arise and they constitute an

obstruction to the noble disciple in

training here

therein a noble disciple considers thus

sensual pleasures here and now and

sensual pleasures and lives to come

constitute an obstruction to the noble

and noble disciple in training here

suppose i were to abide abide with a

mind

abundant exalted having transcended the

world

and made a firm determination with

that mind

when i do so there will be no more

evil and wholesome states

such as covetousness ill will and

presumption

in me and with the abandoning of them

my mind will be unlimited immeasurable

and well developed what are we talking

about here

we're talking about being in a jhana

all the time not

just while you're sitting

too many people have the idea that the

only time that they do meditation is

when they're sitting

and that is a wrong idea

it's real important for you to

understand

that this is not a sometime practice

this isn't all the time practice

don't let your mind get caught up in

nonsense and hindrances

that means you're not in a jhana

but you can be in a jhana in the best

drama to be

in all the time is the fourth drama

that is

equanimity

balance of mind all the time

it takes practice and you have to be

able to

use the six r's all the time

not just while you're sitting in

meditation

do you get hindrances

when you're doing daily activities

of course you do why

because your mindfulness is not strong

enough

why do i want you to smile all the time

because it brings up your mindfulness so

that you're fully aware

during your daily activities

so it's a real important thing

that you practice staying

with your jhana while you're walking

while you're doing

things while you're working while you're

cleaning

while you're doing everything

keep reminding yourself with the six

hours to come back

to loving kindness and radiate that

loving kindness

okay

that way you won't have distracting

thoughts

you won't have unwholesome thoughts and

ideas popping into your mind

and it takes practice and it is it's

slow progress

it's not going to be fast because i'm

talking about

a complete change in lifestyle

now when the buddha was giving dhamma

talks

his mind was so incredible

that he could make a determination

to be in a jhana in between

every word that he spoke

and he could be in any one of the jhanas

now his mind didn't have hindrances

arise

and that's one of the advantages of

being an arahat

a while back

on the internet there was a big

discussion about

whether you had this robe to be an

arahat

well to be quite honest it wouldn't even

come up on your mind to stale

to be a layman

you you desire to

stay in the wholesome state all the time

and you need the support of the sangha

to be able to do that

so it wouldn't even be a question if you

were an arahat

whether you're going to stay as a layman

or not

in the suit as it says that you can stay

a layman

for seven days

and then your mind is going to

get into the cessation of such of

the cessation of perception feeling and

consciousness and stay there

and you will experience para nibana

but there were a lot of arahats

during the time of the buddha and they

were running around all over the place

doing whatever good they could

teaching people by example

as well as with words

and that's a blessing

to be around someone that

has an uplifted mind all the time has

a mindful awareness

all the time

okay

when i when i

transcend the world by keeping in a

jhana when i do so there will be no more

evil

and wholesome mental states

such as covetous ill will and

presumption

that means thinking a lot presuming that

you know

the truth instead of using your

intuition all the time

and with the abandoning the of them my

mind will be

unlimited immeasurable

and well developed so a well-developed

mind is a mind that is

in a jhana all the time

when he practices in this way and

frequently abides thus

his mind acquires confidence

in this base

once there is full confidence he either

attains to the

imperturbable

now or else he resolves upon it with

wisdom resolving upon it with wisdom

means seeing the links of dependent

origination and how they work all the

time

on the dissolution of the body

after death it is possible that this

consciousness of

it his leading to rebirth

may pass on to rebirth

in the imperturbable

thus monks

this monks is declared to be the first

way

directed to the imperturbable

the imperturbable mind is any one of the

jhanas

now if you have to

uh if you want to you can be in the

first

jhana all the time

but that's an imperturbable state

if you develop it that way if you use it

that way

i used to have a student that he would

come for retreat

and he would try real hard during the

retreat

and the last day of the retreat he would

come to me

and he said now i can go back to being

the way i was

but what's the point of doing the

practice

if you're just gonna be doing a

once-in-a-while practice

again a noble disciple considers this

there are sensual pleasures here and now

and sensual pleasures and lives to come

sensual perceptions here and now in

central perception

and lives to come whatever

material form there is

all material form is

the four great elements

and the material form derived from the

four

great elements these four great elements

are in everything

some are strong stronger for some things

rocks and that sort of thing the earth

element is quite a bit stronger than

the water element but there's still some

moisture

in the rock

and there's still movement in the rock

although it's

with the molecules and and that sort of

thing that there is movement

and there is heat and cold

so those are the four great elements

when he practices in this way and

frequently abides

thus his mind acquires

confidence in this base

once there's full confidence he either

attains to the imperturbable now

or else he resolves upon it with wisdom

on the desolution of the body after

death it is possible that this

consciousness of him

leading to rebirth may pass on to

rebirth

in the imperturbable

this monks is declared to be

the second way directed to the

imperturbable

again a noble disciple considers thus

sensual pleasures here and now and

sensual pleasure even lives to come

sensual perceptions here and now and

sensual perception in lives to come

material form here and now and material

form in lives to come perception

of forms here and now and perception of

forms and lives to come

both alike are impera

impermanent what is impermanent

is not worth delighting in

not worth welcoming not worth

holding to and

this brings me to another thing that it

seems to be

that people when they're meditating they

misunderstand

the second r

of the six arms and that

is release

you don't note something until it goes

away by

itself you don't just let it

and still hold on to it a little bit

any holding on to a distraction

is feeding that distraction

oh but it's a pain and it hurts so much

so it's a pain so what

why do you make a big deal out of it

why do you get caught up in it

because i don't

like it i want it to stop

i want it i want to control it

and make this do the things i wanted to

do when i want it

so there's a real problem with

the release step

the release step is

stop keeping your attention on the

distraction

don't pay attention to it anymore even

though it doesn't go away so what

don't keep your attention on it

and relax

if you don't have the relaxed step

in your practice and practice the six

hours often you will not be able to

attain nibana

it's just that simple

the relaxed step is how

you let go of craving

how you let go of the false belief in a

personal

self

how you get caught up in hindrances

how you cause yourself pain

and you cause yourself pain

just like you're your own teacher

you have to take full responsibility

of causing the pain yourself

of being sad being depressed

being angry being fearful

whatever the catch of the day happens to

if you keep feeding that fear

that anxiety that

dislike if you keep feeding it

you are gonna cause yourself

immeasurable

immeasurable amounts of suffering

and that's what you're doing to yourself

you can't blame somebody else for

your suffering

a lot of people try it's his fault i

didn't do it

blame him blame her

they caused it

nope doesn't work does it

stop causing yourself suffering please

and remember the more you can stay in a

jhana the less you're going to have

distractions

so it's a real important thing to

consider

when you're walking down the street what

are you doing with your mind

when you're walking from one place to

another what are you doing with your

mind

ho hum you just let your mind go

do whatever it wants to and you get

caught up in the nonsense

of mind wandering around like it knew

what it was doing

stay in the jhana

then you won't have that problem

it takes a lot of practice you have to

remember

and re-remember often

when your mind is

distracted by something

but release it

don't hold on to it

and relax

that's real

important

now the next part of the meditation

is bring up something wholesome

smile lighten your mind

don't allow your mind to get heavy

if you get serious about anything

what happens in your mind

like a rock

heavy

a lot of repeat talks if there's real

attachment to it

and what good are repeat thoughts

nobody's been able to explain that to me

that there's some good and having repeat

thoughts

just like they're on a tape deck

that means you're not using the relaxed

step

and when you use the relaxed step

your mind becomes pure

clear observant

[Music]

mindful

so you need to remember to practice

this continually frequently

and when he practices in this way and

frequently abides thus

his mind acquires confidence

in this base once there's full

confidence he either attains to the

imperturbable

now or else he resolves upon it

with wisdom

the imperturbable now is equanimity

and when you get higher and higher

in the jhanas it's disenchantment

that is another form of equanimity

on the dissolution of the body after

death it is possible that this

consciousness of his leading to rebirth

that means there's still some craving

and clinging left

in your mind may pass on

in the uh imperturbable

this monks is declared to be

the third way directed to the

imperturbable

now we're going to go to the base of

nothingness

again monks a noble disciple considers

thus

sensual pleasures here and now in

sensual pleasures and lives to come

sensual perception here and now in

sensual perception and lives to come

material forms here and now in material

form in lives to come

perceptions of form here and now and

perception of

forms and lives to come and

perceptions of the imperturbable

all are

pre

excuse me all our perceptions

where these perceptions cease without

remainder

that is the peaceful

that is the sublime

namely the base of nothingness

the thing with getting into nothingness

and keep practicing that

is mind is not looking outside of itself

anymore

you're in strictly a mental state

unless there is contact

contact means uh a fly lands on you

or a bee or ants or whatever it happens

to be

that touches you you will feel that

but it's not gonna make your mind shake

and jumble

you just feel it let it be

when he practices in this way and

frequently

abides thus his mind acquires confidence

in this base

once there's full confidence he either

attains

to the base of nothingness

now or else he resolves upon it

with wisdom when you get

to the realm of nothingness

this is probably one of the most

interesting states that you can be

in in meditation

and this is where you get to develop

the amount of energy you put

into staying with your object of

meditation

with balance

now the way that i teach i teach the

brahmaviharas

so the realm of nothingness is

goes along with the state of

equanimity complete balance

no excitement

seeing your favorite food does not make

your

mouth a drool a little bit

we have a dog here that if he sees food

and we don't give it to him right away

he starts drooling all over

everything so you know he's not in a

state of nothingness

on the dissolution of the body after

death it

is possible that this consciousness of

him

leads to rebirth

now when you get into the realm of

nothingness

the rebirth that you're going to

experience is

in a mental realm

and you're going to be in that realm for

really long long long

long long period of time

it is a happy realm to be in

it lasts for 60 000

maha kappas that's how much good

marriage you make by staying

in that realm

and a maha kappa is

in earth years it's

10 with 560 years be

560 zeros

behind the ten that's one

maha kappa and you got 60 000 of them

so you're not going to come around for

quite a while

it's not nibana

it is a mental realm

i don't talk about this very often

but when i'm teaching you

[Music]

and getting into the realm of neither

perception

nor non-perception

if you never go any higher than that

if you don't attain nibana

when you die from this realm

you're going to be reborn in a

brahmaloka

for 84 000

maha kappas so it's a real

long time and time is kind of

an odd thing to measure with

because different realms

like uh let's say

the tabs are teams of heaven

one day in the tabs of teams of heaven

is equal to a hundred years here

so time it depends on

what realm you're in

and how long it lasts

you can't always equate it to

earth-bound years

anyway

there are different ways to get to

the realm of nothingness

now i've told this in a lot of different

discourses i

i played with the realm of nothingness

for quite a while

i was doing it for six months and i was

doing it

not by sitting in meditation although i

did sit in meditation i wasn't using

that object the meditation

but i was

continually asking myself

when a thought came up when a feeling

came up when a sensation

came up where'd that come from

is that me is that mine

now instituted number 35 it's

there's a question of

every one of the aggregates

the body do you control

what happens with the body can you make

be is can you say let my body

be such and such let my body not be such

and such

if we could do that we would never have

anything

like a corona virus

but we can't control that it's not us

it is just a physical

feeling a mental

feeling

it's not me it's not mine i

have no control over

body feeling

perception formations

or consciousness none of those

is me

it's not myself

and that's what i was doing for about

six months i kept on looking at

everything

when i could remember

everything that came up into my mind i

questioned

whose it was and where to come from

and i i got to some very deep

realizations

of the realm of nothingness

it's quite an interesting period of time

this monks is declared to be

the first way directed to the base

of nothingness

again a noble disciple gone to the

forest or to the root of a tree or an

empty hut

considers thus this

is void of a self

or of what belongs to a self

excuse me

when he practices in this way and

frequently abides thus

his mind acquires confidence in this

base

once there is full confidence he either

attains to the base of nothingness

now or else he resolves upon it

with wisdom

resolving on it with wisdom means

taking a closer and closer look

at how the links of dependent

origination

actually work

pointing the quiet mind

to seeing this process

and seeing it in such a way that you see

all of the four noble truths in

each link

it's not easy to do that

on the desolution of the body after

death it is possible

that this consciousness of his

leading to rebirth may pass on

to rebirth in the base of nothingness

like i said that lasts for a really long

time

but it is a pleasurable realm there is

no suffering

in that when you get to this

degree of meditation your mind is

incredibly pure

unless your mindfulness

slips and you're not in that genre

anymore

and then you have to use the six artists

to get back into the genre

so it's a real important part of the

practice

to keep things going all the time

i just had some people hear that

they were in their 20s

and they couldn't quite

grasp the idea of staying in the

jhana all the time

and they talked about

a smoking pot

which really tears up your meditation

that that just makes your mind wander

all over the place

doing alcohol that dulls your mind

something

fierce

doing cellucid hallucinogen

that causes your mind to be very active

too

so what i'm what i'm starting to

observe in the younger generation

that's in the teens and 20s

they're looking for something and they

want

to have it happen very fast

they don't want to work for it

they want to be able to attain nibana

quickly

they want to

be on the spiritual path

without doing the work of getting there

and that's kind of sad really

with our fast food society

is such that we want to have food as

fast as we can

so we don't even have to get out of the

car we can just go up and have them

bring it to us already prepared

they want we want everything to be quick

one of the things that i noticed when i

came back from being in asia for 12

years

well there's a few things that i noticed

one is

you can't be in a house in the west

where it's absolutely quiet

you've got refrigerator going

you have heaters and air conditioners

going you have all kinds of noises

and those are distractions

when i was in asia i was in a

quite often in huts that didn't have any

electricity

and i had to use candles at night

to read or just to have some light

and i come back and i can't i can't find

any place in the house that's quiet

it was kind of disturbing because i had

12 years of being in

asia

another thing that i noticed

is that the

attention span of people in the west is

about a minute and a half

before they get distracted they don't

see

their mind as being active they don't

see that this is nonsense thoughts that

that's running through that you react to

all the time now when your mindfulness

is good

you respond

with strong

observation

but you don't act the way you always act

when this kind of feeling arises

so that's another advantage of the

mindfulness

being strong

now another thing that that i've seem to

notice

quite a bit in the west is an awful lot

of people

they have hard times that they go

through

and they hold grudges and they hold

dislikes of this person or that person

because of this or that

and about half of the people that i wind

teaching i highly

recommend that they start doing

forgiveness

meditation to let go

of those past experiences that they're

still holding on to because

that will stop their progress

in being able to have up your mind

how can you have a pure mind when part

of your mind is like a rock

and really squeezing tight i don't

like i don't want

i had so much pain when i was growing up

because of this or that

so forgiveness meditation is starting to

become

really an important part of the practice

now i have been criticized

because i use a commentary

for the first part of the meditation

that i teach

in the suttas it never talks about

sending loving kindness to

individual people

but i found that the progress

in meditation here in the west

is much faster

when we work with individuals

so it's a lot more useful than just

going into the six directions to start

with

and an awful lot of people wind up

being happier all the time

now when you're walking down the street

what kind of jhana should you be in

well how about loving kindness

wishing everybody around you a smile

a happy uplifted mind

but you have to have a happy uplifted

mind before you can give it away

right you can't give away something that

you don't have

so practice that

and being kind to yourself

it's really important

too many people are critical about

themselves

and they wind up

being attached and reacting

to their own thoughts and feelings

and this causes a lot of suffering so to

let go of the suffering

again a noble disciple considers this

i am not anything belonging to anyone

anywhere nor

is there anything belonging to me

in anyone anywhere

strong statement

how much pain do we have because

this is your my mate

you're hanging on

when he practices in this way and

frequently abides thus

his mind acquires confidence in this

base

once there's full confidence he either

attains to the base of nothingness now

or else

he resolves upon it with wisdom

on the dissolution of the body after

death

it is possible that this consciousness

of his leading to rebirth

may pass on to rebirth in the base of

nothingness now i keep saying this over

and over again

if it's subject to rebirth that means

that they have not

experienced nibana yet

the way that i teach i very much

prefer that you stay with

the instructions the way i give them

and experience nibana and then you don't

have so much problems with

rebirth

this monks is declared to be the third

way

directed to the base of nothingness

again a noble disciple considers thus

sensual pleasures here and now and

sensual pleasures and lives to come

sensual perceptions here and now and

sensual perceptions and lives to come

material form here and now and material

forms and lives to come

perceptions of forms here and now and

perceptions of form and lives to come

perceptions of

the imperturbable perceptions of the

base of nothingness

all are perceptions

another word for perceptions is concepts

okay we only think

in concepts

now you're looking at the computer here

and now what is a computer

where is the computer

is it the screen is it the typing pads

is it the internal different parts of

the internal

organs where is a god

the computer

well it's a lot of tiny little parts put

together

to make up the concept of

computer we only think in these terms

when you experience nibana

it is a state with no concepts

think about that one

so that's what i what i

try to encourage all of my students to

experience

to experience nibana

and then you get off the wheel of

zamsara and you don't have to put up

with this kind of nonsense anymore

where these perceptions cease without

remainder

that is the peaceful that

is the sublime namely the base of

neither perception nor non-perception

i i have a lot of students when they

come for the first time

for a 10-day retreat

a lot of the students have not done a

whole lot of meditation they've tried

some

some have done it for quite a few years

too i mean there's always that

but

uh when you get

to this state which is beyond

equanimity and the realm of nothingness

there is absolutely nothing

that happens in your mind it's just a

dead

blank space

and this is what i call the quiet mind

now you i want you to use that as your

object of meditation

and you

you stay with the quiet mind

for as long as you can

this is where i start encouraging people

to start sitting for

longer and longer periods of time

because you need the time

to be able to observe how this process

actually works and when i say a longer

period of time

is three hours four hours sometimes more

depending

and the first time you get to three

hours you think oh i've never done this

before or it's really something

and it is it's a big achievement

but once you start having the confidence

that you can sit that long it becomes

easier and

easier and then it gets to three hours

and you

you get up and you say well why did i

break that sitting it was good

so you start extending a little bit more

but always after sitting long periods of

time

when you get up you stay

in the realm of nothingness

with equanimity

and go out and walk very

quickly and walk

up and down hills walk up and down

stairs however you want to do it

but walk fast enough

that you actually are starting to

breathe

heavy and that's quite important

okay when he practices

in this way and frequently abides thus

his

mind acquires confidence in this base

once there's full confidence he either

attains to the base of

neither perception or non-perception now

or else he resolves upon it with wisdom

on the dissolution of body after death

it is possible

that this consciousness of his

leading to the rebirth

may pass on to rebirth in the base of

neither perception

or non-perception

this monks is

declared to be the way directed to the

base of neither perception

or non-perception

when this was said the venerable ananda

said to the blessed one venerable sir

here a monk is practicing thus

it might not be and it might not be

mine it will not be and it will not be

mine what exists

what has come to be that

i am abandoning

thus he obtains equanimity

venerable sir does such a monk attain

nibana

one monk here ananda might attain nibana

and another

might not attain nibana

what is the cause and reason venerable

sir

why one monk here might attain

nirvana while another

here might not attain nibana

here ananda a monk is practicing thus it

might not be

and it might not be mine

it will not be and it will not be

mine what exists

what has come to be that i am

abandoning thus he obtains equanimity

he delights in that equanimity welcomes

it and remains holding to it as he does

his consciousness becomes dependent on

and clings to it

so that's why i have you keep going

deeper and deeper

into your practice so you don't cling to

anything

so you start realizing that

anything you get involved in in a

thought in a feeling

in the sensation in a memory

anything you get involved in

don't make it a big deal

let it be by itself

don't keep your attention on it

relax

because there's tension and tightness in

your mind

and that is craving

then smile in other words

lighten your mind

the lighter your mind is the better your

mindfulness

is the better your mindfulness is the

faster your progress in meditation

becomes

amankananda who is affected by clinging

does not attain

nibana but venerable sir

when that monk clings

does what does

he cling to

to the base of neither perception nor

non-perception

when that monk clings venerable sir

seems he clings to the highest and best

object

of clinging

when that monk clings he clings to the

best

and object of clinging

now actually whenever i see the word

clinging by

itself i generally put out craving

and clinging that monk is craving

and clinging because he's attached to it

you i

want it

for this is the best object

of craving and clinging namely the base

of neither perception

or non-perception so if you have to be

attached to something

be attached to that

okay of course i'm going to try

to get you to stop being attached to it

so you can go further

here and on the monk is practicing thus

it might not be and it might not be mine

it will not be and it will not be mine

what exists what has come to be

that i am abandoning

thus he obtains equanimity

he does not delight in that equanimity

welcome it or remain holding to it

since he does not do so his

consciousness does not become dependent

on it

and does not crave and cling to it

a monk ananda who is without craving and

clinging

attains nibana

it's pretty straightforward pretty easy

to understand

it is wonderful venerable sir it is

marvelous the blessed one indeed

has explained to us the crossing

of the flood in dependence on

one support or another

but venerable sir what is noble

liberation

here ananda noble disciple considers

this

sensual pleasures here and now in

sensual pleasures and lives to come

sensual perceptions here and now and

sample

sensual perception and lives to come

material form here and now in material

forms and lives to come

perception of forms here and now and

perception of forms and lives to come

perceptions of the imperturbable

perception of the base of nothingness

and perception of the base of neither

perception or non-perception

this is personality

as far as personality extends

this is the death list namely

the liberation of mind through not

craving and clinging

thus ananda i have taught the way

directed to the imperturbable

i have taught the way directed to the

base of nothingness

i've taught the way directed to the base

of neither perception

or non-perception i have taught

the crossing of the flood independence

upon one support

or another i have taught

noble liberation

what should be done for him

for his disciples out of compassion

by a 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 blessed once said the

venerable anando was satisfied in

delighted in the blessed one's words

that gives you a pretty in depth of what

you can expect once you start getting

into jhana more regularly

and staying in jhana for as long as you

can

it doesn't matter whether you're walking

or doing things you can still be

radiating loving kindness

and stay in a channel

making a determination that i want to be

in the third genre today

where there's equanimity there's

calmness of mind

so you can do that

okay now i've been talking for a long

time

like always

do you have any questions

good evening monday good afternoon bonte

how are you

hello oh

do you hear me now yes i do good

afternoon how are you

i'm very well how are you i'm excellent

you keep talking about uh you know

if we follow what you say we will

experience nibana

and which i have several times yeah

what is it what is the difference

between experiencing nibbana

and attaining nibana because we just

suta so many times today

same same

it's not a state where you go and just

stay in a state

if you experience nirvana you have

attained it

okay it's just a different way of saying

the same thing

thank you okay

hi scott

hi bonte how is it

it's it's a little still a little smoky

here so

um i would love to be in that uh clear

missouri air right now so everything is

everything come and visit again we got

plenty of time

thank you i look forward to that

by the way that last question yeah

uh sunil asked i'm wondering if in that

question he was

also asking about um

this you know the cessation

in relationship to nibana and sometimes

that's confusing and

i know you've spoken on that several

times but it may be helpful for this

for uh to elucidate this question you

have to be

able to experience

naruto before you attain

mana

okay nirota is the space

where there is no perception feeling or

consciousness you have to be able to

experience

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

state until you come out when you come

out

depending on your how sharp your

mindfulness is

you will see very quick

tiny little links of dependent

origination

and that is the experience of nibana

okay

thank you okay

thank you thank you for the question

scott because i

understood it better now that if it it

means being able to stay in nirodha

means you can stay in

you can be more in nibbana

not really the experience of nirvana

happens and then when you come back

out you have attained

that experience but it is not a

continuous

experience

do you understand what i mean

yes okay

so bonte uh that

that would then uh indicate

that uh one would

uh have the ability to experience

nibana such as path

only a certain number of times but would

be able to experience

nirota in almost a

you know repetitiously

at any point once you get to

onigami you can experience nirota any

number of times you want to

right all you have to do is start

developing

your uh mind to be

more pure so that you don't have any

lust or hatred arising in

it anymore and then all you have to do

is start

practicing making a determination of

going

in and out of neroda whenever you want

just like with your daily activities you

can go

in and out of a drama whenever you want

you want to be able to develop that

ability

that's why an awful lot of people

in the west they have the

wrong impression that

the only time you do meditation is when

when you sit every day or you go and do

a retreat

the rest of the time you're going to

just kind of slack off and don't do

anything

and what you have to do is remember that

this

isn't all the time practice

and when you gain confidence in being

able to do that

that changes the personality a lot

so you have more equanimity

in your mind all the time no matter what

happens

or what someone says

kieran you you had a question

uh yes bandit okay i just wanted to ask

[Music]

the one um the beings who are born

in the realm of nothingness how do they

proceed towards nirvana

well i have a lot of students that get

into the realm

they continue practicing

and continue using the 6rs

the the beauty of this practice

is that it is

a natural unfolding

of things as they arise

so when you continue on and you keep

going deeper

then you will be able to go beyond the

realm of nothingness to the realm of

neither perception or non-perception

and when you go beyond that

that is a cessation of perception

feeling and consciousness

and you will experience nibana at that

time

okay

[Music]

i can't hear i have a question

okay bunji i have a a question

uh are you able to hear me

yes helen i hear you

okay monty i'm a new i'm a

new like uh uh a student for like a

meditation i mean uh

a sitting meditation especially which i

have like just

started like uh a year or two ago but

couldn't get anything out of it until

this um

uh covert that a few months ago i had a

session of a foundation of mindfulness

from another like uh monastery that i

started to understand a little bit more

and from your thoughts i legally was uh

like benefiting uh from the six hours

and i have a question about like the um

the briefing

uh meditation and the 6r

process is it like a a training of like

the base of re directing our

our neural path and i find the sixth

hour

is helping me to uh to understand

more instead of just more than uh the

breathing

the breathing is the base of retraining

our consciousness is that my question is

that

is that the base to train our our

our conscious to notice the uh the

unconscious

movements of our body at the start and

the sixth hour is taking us to an

advanced level of like uh not just

breathing but

any perceptive like uh

things come coming on with our senses

so it's not limited to sitting that it

can be also

like on a daily activity faces is that

what

it is the understanding is it correct

first i want you to understand

yes your understanding is good

the thing that most people do when

they're doing the breathing meditation

is they make the breath the focus

of their meditation and according to the

instructions that the buddha gave

you're using the breath as the reminder

to use the six arts

because on the in-breath you have to

tranquilize your bodily formation

and later on it says in the anapanasati

uh you on on the in-breath you have to

tranquilize your mental formation

so it's the reminder

to relax on the in-breath and relax

on the out breath don't over

focus on the breath

now when i when i teach people

mindfulness of breathing

i teach them that they have to smile

while they're doing that

too because

if you just use your breath as your

object of meditation you

have a tendency to get very serious

and over focus on the breath

you make it a big deal and that takes

away

from your actual object meditation

okay okay the actual object of

meditation

is the movement of the mind is that what

it is how

we react how mind's attention

moves yes okay

um i have a second uh personal

uh experience which i need to clarify

okay after i started to use the sixth

out

um i find myself like uh more delight

but i was

looking at myself into a second helen

like i'm i'm much happier to see there

is this

new like uh identity of myself

in front of me that i can talk to her is

this safe or this is not

because once i see what is what she's

coming up

i i'm very happy and smiling i don't

know why but is this

correct or not because it's been coming

up and experiencing this

this single mind of like it's working

there

it is not a second mind

don't get caught what is it don't get

caught in

talking to it okay stay

with your object of meditation and if

your object

of meditation is being with the six r's

stay with the six r's instead of getting

caught up

in the

verbalization of things

as you go through the jaundice you have

to let go

of the verbalization completely

as you start to get a little bit deeper

and this is real important that

you don't get caught up in

conversation with yourself because

you'll drive yourself

crazy literally

you can drive yourself crazy okay

thank you but be happy with that kind of

feeling when it comes up

smile and do it very happy like lately

it's been

like i've been doing this and i think it

was like

a little bit of like uh but it's not

right you shouldn't be

okay that's perfect continue on please

thank you bunty okay i let the others do

yeah with their questions thank you okay

one day i have uh three questions

okay yeah uh my first question is uh