From: https://youtube.com/watch?v=ckPTR0KJJOE

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

had returned from his alms round

after his meal he went to the great wood

for the days abiding

entering the great wood he sat down at a

balfour

sapling for the days abiding

dan de penny dan de penny was

a a minor king

with the innasaki and

clan his his kingdom was not very big

and he was very much attached to the

brahman

and he did not care for the buddha at

all so he always was trying to find

ways of

criticizing and that sort of thing

so dan de penny the sakian while

walking and wandering for exercise

also went to the great wood

and when he had entered the great wood

he went to the balfous sapling

where the blessed one was and

exchanged greetings with him

when this courteous and amiable talk was

finished

he stood at one side leaning on his

stick

and asked the blessed one

what does the recluse assert

what is is what does he proclaim

now that it shows the disrespect he

thought that

uh dandapani thought that the buddha

should get up

and greet him but the buddha was sitting

and he continued sitting

so then the panties stood

with his head above a teacher which is

a show of disrespect

uh can everybody hear me all right

oh okay just making sure

uh so dan depending stood

and he leaned on a stick instead of

showing

respect

and asked this question

then the buddha said i assert and

proclaim

such a teaching that one does not

quarrel with anyone in the world with

its gods its maras

and its brahmas in this

generation with its recluses and

brahmanas

its princes and its people

such a teaching that

perceptions no more underlie that

brahman

who abides detached from

sensual pleasures without

perplexity shorn

of worry free from

craving of for any kind of being

when this was said dandapani the sake

shook his head wagged his tongue and

raised his eyebrows

until his forehead was puckered in three

lines

that means these lines here

then he departed leaning on his stick

when it was evening the blessed one rose

from his meditation

and went to negrotus park where he sat

down on a seat made ready for him and

told the monks

what had taken place then a certain monk

asked the blessed one but venerable sir

what is a teaching that the blessed one

asserts whereby one does not

quarrel with anyone in the world with

its gods its mars and its promise

in this generation with its recluses and

brahmanas

its princes and its people

and venerable sir how is it that

perceptions no more

underlie that brahman who abides

detached from sensual pleasures

without perplexity shorn of worry

free from craving for any kind of being

monk as to the source through which

perceptions and notions

tensed by mental proliferation

beset a man

if nothing that is found there to

delight in welcome and hold

two this is the end of the underlying

tendency

to lust the end of the underlying

tendency to aversion

the end of the underlying tendency to

craving the end of the underlying

tendency to views

of the underlying tendency to doubt

of the underlying tendency to conceit

of the underlying tendency to desire

for being of the underlying tendency to

ignorance this is

the end of resorting to

rods and weapons of quarrels brawls

disputes recrimination

malice and false speech

hear these evil and wholesome cease

without remainder

that's what the blessed one said

having said this the sublime one rose

from his seat and went into his dwelling

because nobody asked him any questions

he always paused after giving a domino

talk

and allowed space for people to ask

questions when nobody

said anything he thought okay

we all understand so we're just going to

continue on and i'm going to go

go in and do whatever i need to do in

my heart

so that lets you know that it's not good

if you don't ask questions you

want to be asking questions at the end

of the dhamma talk

to clear up anything that you're going

through it doesn't have to

mean just meditation

okay then soon after the blessed one had

gone the monks

considered now france the blessed one

has risen from his seat and gone into

his dwelling after giving a summary in

brief

without expounding it

without expounding the detailed meaning

excuse me

now who will expound this in detail

then they considered the venerable

mahaka chana is praised by the teacher

and esteemed by his wise companions in

the holy life

he is capable of expounding the detailed

meaning

suppose we went to him and asked him

the meaning of this the thing

is um in

other sutas anytime

maha kachana was asked a question

or gave a dhamma talk it was always

the answer came back about

the links of dependent origination he

really got into that

very much so these are the kind of

answers that he would give

so that you would understand the lengths

of dependent

origination in different ways

then the monks went to the venerable

mahaka-chan i exchanged greetings with

him

when this courteous and amenable talk

was finished

they sat down to one side and told him

what had taken place adding let the

venerable

mahaka-chana expound it to us

the venerable mahaka-chana replied

friends it is though a man needing

heartwood seeking heartwood wandering in

search of heartwood

thought that heartwood should be sought

for among the branches and leaves of a

great tree

standing possessed of heartwood

after he had passed over the root and

the trunk so it is with you

venerable sirs that youth

you think i should be asked about the

meaning of this

after you pass the blessed one by

when you were face to face with the

blessed one

for knowing the blessed one knows

seeing he sees he is vision

he is knowledge he is the dhamma

he is the holy one

he is the sayer proclaimer

elucidator of meaning the giver of the

deathless

the lord of the dhamma the tatakata

that was the time when you should have

asked the blessed one the meaning

as he told you so you should have

remembered it

surely friend kachana knowing the

blessed one

knows seeing he sees his vision

he is knowledge he is the dhamma

he is the holy one he is the sayer

proclaimer an elucidator of meaning

the giver of the deathless the lord of

the dhamma

the tattagata that was the time that you

should have asked the blessed one

the meaning so

what we're seeing here is that

during the time of the buddha he spent a

lot of time

answering questions

and people were not afraid to ask

questions

take that as your example of what to do

okay

as he told us so we should have

remembered it

yet the venerable mahakatrana is praised

by the teacher

and esteemed by his wise companions in

the holy life

the venerable mahaka chana is capable of

expounding the detailed meaning of this

summary

given in brief by the blessed one

without expounding the detailed meaning

let the venerable mahaka-chana expound

it to us

without finding it troublesome

then listen friends and attend closely

to what i shall say

yes friend the venerable

monks replied the venerable

mahaka said this friends when the

blessed one

rose from his seat and went into his

dwelling

after giving a summary and brief

without expounding the detailed meaning

that is

monks as to the source through

which mental perceptions and notion

tensed by mental proliferation beside a

man

if nothing is founder to delight in

welcome and hold to it

this is the end of the underlying

tendency to lust

the end of the underlying tendency

to aversion

the end of the underlying tendency to

craving the end of the underlying

tendency to views

of the underlying tendency to doubt

of the underlying tendency to desire

for being of the underlying tendency to

ignorance this is the end of

resorting to rods and weapons

of quarrels brawls disputes

recrimination malice and false speech

here these evil unwholesome states cease

without remainder

that is what the blessed one said having

said this the sublime one rose from his

seat

and went into his dwelling

i understand the detailed meaning

of it to be as follows

dependent on the eye and forms eye

consciousness arises

with the meeting of the three there is

eye contact

with eye contact as conditioned there is

i

feeling what one feels

that one perceives

what one perceives that one

craves what one

graves that one thinks about

what one thinks about that one mentally

proliferates

with what one is mentally proliferated

as the source

perceptions and notions tanged by

mental proliferation beset of man with

respect

to past future and present forms

cognizable through the eye

dependent on the air and sounds ear

consciousness arises

with the meeting of the three there is

air

contact with ear

contact as condition there is ear

feeling what one feels

that one perceives

perceives means name

you you have a sound happen

perception right then says that

sound and

i like it or dislike it depending on the

quality of sound that you hear

so when we're talking about perception

we're talking about

getting into the conceptual

uh

way that we think we only think

in concepts we never

uh are

able to con to express

anything other than concepts

uh let's say you talk of wanna talk

about fear

what is fear fear is a concept

what is a concept a concept is made up

of many different

parts put together to come up with the

idea of fear

this is how we think

continually in concepts

that's why it's best to to work with

your meditation

until you get to the place where you can

get into the quiet

mind as soon as you get into the quiet

mind

all of a sudden the conceptual

things that we live with every day

disappear and there's a lot

of relief not living in the conceptual

world

what one feels that one perceives

what one perceives that one graves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source perceptions and notions

tanged by mental proliferation beset a

man

with respect to the past future

and present sounds cognizable through

the

ear

excuse me

dependent on the nose and odor's nose

consciousness

arises with the meeting of the three

there is no contact

with nose contact as conditioned there

is

no feeling what one

feels that one perceives

what one perceives that one thinks

about or excuse me that one craves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source

perceptions and notion tense by

mental proliferation beset a person

with respect to past future and present

odors cognizable through the nose

when we talk about the mental

proliferation

which you're mentally proliferated

and according to the links of dependent

origination

in pali they call it bava

but i don't use that that term very

often

because it's been interpreted

in a lot of different ways that can get

things confused

i call it mental proliferation

now it's real interesting because i've

been with a lot of monks that are very

learned

and i hear them talk with each other and

they

they like to discuss bhava

and when i hear them discussing it

in my mind i'm changing

the word bhava into

conceptual uh

habitual

yeah my mind just took a blank spot

so it's habitual tendency sometimes i

call it

habitual emotional tendencies

now when i'm talking about that i am

talking about

baba and what this

is really talking about is

getting caught up

in your emotional states

now every time i listen to monks talk

about

their definition of bhava and that sort

of thing

i change it to habitual tendency and

habitual tendency works very well

so there's no problem with that

i went to bhikkhu bodhi and i told him

that for practical purposes when you're

when you're working with dependent

origination

for practical purposes it makes more

sense to use

habitual tendency than it does

uh existence or

what's the other one that they use of

being it doesn't make any sense

or very little sense

but he didn't agree with me he said no

that's not right

because it's it's not the using the

complete definition of what bhava

is bhava is

uh the physical

the jhanas and the arupa-janas

that's what they're talking the way it's

talking about

but when i use the term habitual

tendency

that turns it into a more

practical aspect of the teaching

and it's easier to understand that way

so when we're talking about habitual

tendencies and how we get

caught up in it that's where our

emotions come from

and that's old attachments to the way

things used to be

or the way things you want them to be

so

it makes sense

to understand completely what i'm

talking about here

you have five aggregates you have body

you have feeling feeling is not your

emotion

feeling is feeling it's either a

pleasant feeling

a painful feeling or a neutral feeling

now right after feeling is perception

that's the part of the mind that names

that

feeling it's pleasant it's painful then

you have formations now formations when

i'm talking about this

i'm talking about

your thoughts you're thinking about

and how you try to control a

feeling with your thoughts

and the more you think about a feeling

the bigger and more intense that feeling

becomes

the more mental proliferation there

is

so it's quite a bit uh

easier to understand this way

when you're using the six r's

the second part of the six r's is

what the second r is

release

now if you are caught

in getting involved with your thinking

and your emotional upsets whatever they

happen to be

you're not practicing the 6rs

it's just that simple

you're getting involved with your

thinking about

and trying to control your feelings with

your thoughts

and it doesn't work

you cause yourself immeasurable amounts

of

pain so paying attention to the six

hours is much more important

than you realize

how much pain you cause yourself

because you get in a situation and you

don't like it and you want to blame

somebody else for your problems

and think about them and how nasty they

were

and what they said and then what i said

and all of this nonsense stuff

you're making a big deal

that causes yourself more suffering

you're turning a minor thing

into a major thing

the whole point of doing this meditation

is so that you can develop your

equanimity

your balance

and not get caught up in your thinking

about

the more you think about

the more difficult things become

so what to do

let it go don't get involved with it

let it be there by itself but don't keep

your attention on

it then

relax

put some lightness into your mind

little tiny smile sometimes you don't

feel like smiling at all

and that that turns out to be funny

well i'm too serious there it is

are you really

so the more that you smile the more you

can laugh with yourself

the easier it is to let go of that pain

and your mind tends towards

lightness and happiness

then you bring that back to an object of

meditation

which can be equanimity

it can be if you feel like you need

compassion at the time

you can lose compassion

you're in control of the different kinds

of things that you can do

for yourself find out which is the best

way to go

find out for yourself

somebody else can come along and they

can have an opinion

and you hear it and you go no i'm not

going to do that

that doesn't feel right then don't

follow it

you follow your own intuition

and that's a big part of this practice

following the intuition and letting go

of emotional

upsets

so your habitual tendency is

about emote emotional upsets and how

you try to control a feeling with your

thoughts

it has never worked

but you get into the habit of doing it

because that's kind of the way you were

taught

so back off on that take a look at that

see how it really does work

and then change

a lot of people do buddhism

and they get caught in the first noble

truth

everything is suffering well not

everything is suffering

i i was kind of

raised by buddhists that were burmese

and to them

everything is suffering

and from that perspective

yeah it is

and there's no joy there's no happiness

if you have joy arise the first thing

the teacher

says to you is don't

get attached

now if you're like me i didn't want to

get attached

so i pushed the joy away the only relief

i'd had in years

i pushed it away because i didn't want

to get attached to it

i didn't know what attachment was

i didn't know what craving was

now there was a blank spot in the

teaching that i was getting

and when i finally

let that go and started reading

the sutas and found out that the suit

has told us to do some

very definite different kinds of

practice

that help you to let go of your

suffering

then joy was not intimidating anymore

joy was something to look forward to

and it's very important

to develop as much joy as you can

now i told you the last time i think it

was that there was a scientific

evidence that smiling

does affect your brain

and they they did

these experiments without

using uh words

they were just checking out what the

muscles

the change of muscles the configuration

of the muscles in

in your uh in your head

when you smile so they put a pencil

and you had to smile

and then they measured what was

happening in your brain and they saw

that

your mind tended towards

being happy having more

joy over a period of time

that can change into a habit

and the more you you

develop this habit

the more life becomes interesting

and fun

so if you don't want to smile all the

time fine

just carry a pencil around in your mouth

okay

so i wanted to i wanted to let you know

about that definition of bhava

that i use it's not a complete

definition

but it's a practical definition when you

look at it

on the physical plane

it makes it a little easier to

understand how the links

intertwine with each other

dependent on the tongue and flavors it's

unconsciousness

arises with the meeting of the three

there is tongue contact

with tongue contact as condition there

is tongue

feeling what one feels

that one perceives what

one perceives that one

craves what one craves

that one thinks about

what one thinks about that one mentally

proliferates and it's a constant thing

of trying to control your feeling

with your thoughts

and you wind up fighting with yourself

quite a bit i spend a lot of time on

retreats

reminding people to be gentle with

themselves

stop being critical with yourself

stop trying to force your mind to be

the way you want it to be

laugh with yourself

that you need to do a lot

the more you laugh the less

craving affects you

give your laugh

away

give your happiness

away give it to other people

that's the first part of meditation

practicing your generosity in this way

very necessary part of the practice

so if you're walking down the street and

you're smiling

and you give that smile away you are

practicing your generosity

and if you can have them laugh

that doesn't mean a full-on belly laugh

but just a chuckle

then you're giving your happiness away

and it's necessary

how many times do you see people walking

down the street

looking down and never

smiling always having a sour face

you see it a lot when you're practicing

smiling your posture changes when you're

walking and you tend to look up

and when you look up you see people

and you actually see them smile back

so they help remind you to continue

so they're practicing their generosity

it's a win-win situation right

with what has one mentally proliferated

as

the source perceptions and

notion tends by mental proliferation

beside a person

with respect to the past future and

present

see the taste cognizable through the

tongue

dependent on the body

and tangibles body consciousness

arises with the meeting of the three

there is body contact with body contact

is conditioned

and there is body feeling what one

feels that one perceives

what one perceives that one craves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one is mentally proliferated

as the source

perceptions and notion tinged by

mental proliferation

beside a person with respect to the past

future and present tangibles cognizable

through the body

dependent on mind and mind objects mind

consciousness arises

with the reading of the three there is

mind contact

with mind contact as condition there is

mind feeling what one

feels that one perceives

what one perceives

that one graves

what one craves that

one thinks about what one

thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source

perceptions and notion tends by mental

proliferation beset a person

with respect to past future and

present mind objects

cognizable through mind

dependent oops

when there is the eye of form

and i consciousness

is possible to point out the

manifestation

of eye contact

when there is the manifestation of

eye contact it is possible to point out

the manifestation of

i feeling when there is the

manifestation of i

feeling it is possible to point out the

manifestation

of eye craving

when there is a

excuse me when there is the

manifestation of i

craving it is possible to point out the

manifestation of

thinking when there's the manifestation

of

thinking it is possible to point out the

manifestation of

habitual tendency

when there's a manifestation of habitual

tendency it is possible to point out

the perceptions and notions intended

tension

by mental proliferation

when there is the era of sounds and ear

consciousness it is possible to point

out the

manifestation of ear contact

when there is a manifestation of ear

contact it is possible to point out

the manifestation of ear feeling

when there is a manifestation of ear

feeling

it is possible to point out the

manifestation of perception

when there is a manifestation of

perception

it is possible to point out the

manifestation of craving

when there is a manifestation of craving

it is possible to point out the

manifestation of thinking

when there there's the manifestation of

thinking

it is possible to point out the

manifestation of habitual

tendency beset

by perceptions and notions

changed by mental proliferation

so you get a chance to see how

this process works and how

it everything gets tanged by

your thoughts your opinions your beliefs

and how you get caught up in your mental

proliferation

of that of the emotions

of that right now if you walk down the

street and you say

something and somebody hears it and they

don't like it

they're gonna attack you or they can

which is pretty amazing that

they're so lost in their thinking

they're so lost in their emotional

upsets

that they aren't even acting like human

beings anymore

they're acting like animals

and it's all because they don't

understand how this process actually

does

work and they're taking it all

personally and they're actually

getting caught up

in those emotions and

they will start to

cause themselves more and more pain as

time goes by

and this is not a maybe this is a for

real

so instead of fighting back with these

people

and arguing with these people

develop your compassion

see the suffering that they are

experiencing

let them have their own suffering

and radiate loving kindness to them

now it's pretty amazing when you start

practicing loving kindness on a more

regular basis it is pretty amazing

because

you get more and more confidence in the

power

of the loving kindness

when you see somebody that's getting

angry with somebody else

you can start radiating that person

to both of those people

and as you radiate loving kindness to

them

they settle down

they stop talking with angry voices they

stop

yelling at each other as it were

and the more you can be

an influence in that way

you are starting to affect the world

around you in a positive way

it works i've seen it happen

way too many times to have any doubt

that it works

and even a little thing of i

i saw a boy that was

he was very shy and he was afraid to

make a mistake

and he was getting questioned by his

parents

for one thing or another and he didn't

want to answer

so as i started radiating

loving-kindness to him

i could see in his face that all of a

sudden he lost a lot of tension

and then he just came out with the

answer

and then they had a good discussion

after that

i was radiating to the family the whole

family

at the same time and everybody was

affected by that

it's really kind of magical when you

remember

to use it

when you remember not to get involved in

your emotional upset because

things aren't happening the way you

think they should

put your compassion and loving kindness

into the situation into the people

around the situation

and you will start affecting everybody

in a positive way

and you'll see how magical it becomes

it's actually really good fun to do it

i recommend it highly nice way to spend

your day

excuse me

ah

when there is uh

nose and odors there is no

consciousness

and it is possible to point out the

manifestation of

nose contact

when there is the manifestation of nose

contact it is possible to point out the

manifestation of nose feeling

when there is a manifestation of those

feeling it is possible to point out the

manifestation of perception

when there's a manifestation of

perception it is possible to point out

the manifestation of

craving when there is the manifestation

of

craving now the manifestation of craving

this is

really important to understand

when craving manifests itself

you are taking whatever it is that's in

your mind

personally

and you're owning it

now there's not a lot of equanimity

in your in your mind when you're doing

that

there's not much balance because of your

attachment

to wanting to be right

wanting to be listened to

wanting to be in control

and the more you get caught up in that

the more suffering you experience

for yourself

okay

so it's real interesting

when you when you

develop your mindfulness

or ability to watch

how things change how they move from one

thing to another

and what that does with your observation

if your mindfulness is strong you'll be

able to see

that there is that mental

proliferation that's happening

and it's impersonal it's not yours

you'll be able to see that and when you

see it

you don't get caught by it and when you

don't get

caught by it your mind

tends towards true balance

and happiness

so i've been talking for quite a while

and i got told that i talked too long

last last week so

i'm going to have to back off and

talking more

but this is an important suita to

realize

so i'm going to go to the end of the

suita where they start talking about

this suta in particular

when this was said the venerable ananda

said to the

blessed one venerable sir just as if a

man

exhausted by hunger and weakness

came upon a honey ball

and in the course of eating

it would he would find a sweet

delectable

flavor so too venerable sir

any able-bodied person

in the course of scrutinizing with

wisdom

the meaning of this discourse

on the dhamma would find satisfaction

and confidence of mind

venerable sir what is the name of this

discourse on the dhamma

as to that ananda you may remember

the this discourse on the dhamma as

the honey ball discourse

that's what the blessed one said the

venerable amanda was satisfied

and delighted in the blessed one's words

so there's a lot of lessons that are

more

subtle than

you really consider when you're reading

it on your own you don't think about

these kind of things it takes some

practice to do it

but you'll start seeing more and more

the practical

nature of the buddha's teaching

and there has to be the willingness

to change

to not continue to do things in exactly

the same way

that causes suffering

that lets go of the pain that's there

now every time you use the 6rs

you are experiencing

a form of nibbana

means no bana means fire

so no fire and that's what the buddha

continually said over and over

again

he called craving fire

because it makes your mind hot

and it makes your mind tight

and when you use the six hours

your mind becomes cool

and more open

and there's more balance

there's a discourse that one monk a thai

monk in

uh thailand he called it

the the cool nature of nibana

and it is cool

i thought it was kind of cute that he

did that

anyway do you have any questions

i was having a question

regarding the same sutra like in this

uh it says like when there is no i

no form i know

right they're talking about the uh arupa

jhana nature okay

okay that that explains it a lot easier

than

uh trying to figure out what he's

talking about with everything

the first part he's talking about just

the physical

the uh regular genres

but when he gets to this state he's

talking about

the mental realms

okay

yeah uh i understand uh like

does it mean that our hands won't create

contact they have contact

they're not affected by it

they have all the aggregates

but they don't have any craving they

don't have any clinging

they're not affected by it they have

perfect

equanimity

and when you ask

an arahat a question

he's going to give you the answer

through his in intuition

so it's going to be right

the advantage of being around an arahat

when you find one let me know

and uh in you our next question is uh

can you uh like

all the seven factors of enlightenment

are

connected you said at one point of time

yeah um i see like

if there is lot of investigation going

on the restlessness comes

and when i focus my attention on

tranquility

it will become it will settle down

yes can you explain other factors

well one of them is energy whether

you're using the correct amount of

energy or not one of them is joy

one of them is a still mine one of them

is equanimity

and all of these are affected by

mindfulness

so that's all seven

see the thing is when you get

these in perfect balance

that's when you attain the ibana but

you don't have to do it

you don't have to get them in perfect

balance

as you keep using the six hours

as you keep doing your meditation

they will get in balance by themselves

and then you'll attain nibana

this is one of the reasons that i say

that this is

a natural process

because all of these things will happen

on their own

when you try to push and make them

happen

it doesn't work

but when you allow the space for them to

happen

it does work

and this is another another point that

the buddha

kept going over time and time again

and that is letting go of

the want to control

and just backing off and not taking it

personally but observing

clearly how this process works

that's why the second part of the six

ours is so important release

don't keep your attention on any

distraction let it be there by itself

it's not important although

our mind likes to try to make it

important

and that that's the cause of suffering

so you have to be willing to be

more and more relaxed and open

with whatever arises

there are some people that complain to

me about how hard it

is and it's actually not very hard it's

pretty simple

it can be tiresome because it keeps

coming back over and over again

well okay but you have to continue on

with your six hearts

until it fades away on its own

see because the hindrances

keep having or keep making

uh the things arise

that distract you

they happen because you broke a precept

in the past

now it could have been a little precept

it could have been a big precept

it could have not meant much to you

or it could have meant a lot to you

and so that's that's really the nature

of karma

some karma is really small some is

really big

but what are you doing with that in the

present moment

that's the key when you're using the six

r's then it doesn't matter whether it's

bigger or small

but you start seeing more and more

clearly

how this process actually

affects your life

and if you want to change things in your

life

you have to use the 6rs much more often

smile and practice your generosity

keep your precepts

it's magical when you watch it work and

i really mean that it's quite a bit

uh i know by my experience it does work

yeah

so any other questions

i don't have any other question now okay

one question yeah um

you talked a lot about intuition and

sometimes intuition is like so weak

or we couldn't hear it because like we

are in the world that

you know we not really using it so can

you please give us a little bit of

um tips on how to improve that

meditate more

we get so caught up with a loud mind

yes with a craving mind that i want it

this way i wanted that i have to do this

i have to do that

and you're distracting yourself all the

time

so when intuition comes it's a quiet

little voice if you don't pay attention

to it

if you just kind of chuck it off and say

well i'll think about that later i'll do

it later

well then the intuition isn't there to

help you

so you have to take advantage of the

intuition

to be able to recognize it that's why

you do the meditation

so you can recognize the difference

between the intuition

and the over

active dukkha

mind

okay okay

you anybody else

ponte thank you for your talk um

you said something about um wanting to

be listened to

yes craving yeah uh my only comment

to that is uh as a father of two

teenagers

wanting to be listened to is the

constant

all day long so it's a constant craving

because i think maybe it's an

opportunity to practice 6r but it's

just a lot of craving i just wanted to

mention that

well yeah

there is the growing process

but that you can open up your

communication

a little bit more

and tell them that they

they can have your time they can talk

with you

what they're really asking you to do

almost a hundred percent of the time is

to love

them

so when you talk with them

talk with equanimity and talk with

loving kindness

and radiate some loving kindness to them

while they're talking

and you'll see a change in it and you'll

see

the happiness becomes more

uh

contagious i'm almost afraid to use that

word

thank you okay anybody else

hi monty hi am i too loud this week

nope everything is good okay thank you

um ponti i have a lot going on

uh in my life my mother is dying while

she's in the hospital

not dying let's hope she comes home my

father also

they're in their 90s and

i've had a a long and difficult

experience in life so sometimes when i

sit down

and i start the meditation

and i am trying to generate a feeling a

memory of a happy time

and that feeling of joy a happy time

to you know sometimes

i guess maybe i just need to wait longer

right there

until it comes up well actually i think

you would be

doing better to practice

forgiveness meditation

okay okay and

open your communication with your

parents about

things that have bothered you for a long

time that they might have done that they

didn't realize they did

cause the problem talk with them about

the things you used to fight with and

that sort of thing and forgive them

for not understanding

you'll get a lot of relief

and the stress will start to back off

when you do the forgiveness meditation

now if you need write to david and he

will send you a book

on how to do forgiveness meditation

okay thank you very much okay

thank you i will do that and before you

go in

to see either one of them

i want you to spend maybe one minute

realizing that their pain is

theirs it's not your pain

allow them the space to have their

own pain but send them loving kindness

the whole time you're with them

okay i'm sure i will get to see them but

i will keep i will keep that in mind

well if you don't see them but you talk

to them on the phone do the same thing

in your mind before you talk to them

okay okay great idea

thank you so much you're welcome

anybody else

everybody is so smart because i just

gave this

short discourse that you don't have any

questions huh

i i bond i am how are you i'm good

good thank you i have a question when

you send

meta or to a specific people at the end

of your

meditation or just separate everybody

has

their own karma is it possible to get

karma from other people or if if it is

possible

as you develop having an uplifted mind a

wholesome mind

you get karma from doing that

you don't take i mean

okay so avoiding people's karma there's

no way we can get people's karma

if we send meta to them you're not gonna

get their

not no there's no getting their negative

stuff okay

okay thanks okay

anybody else

okay then let's share some merit

david

okay these suffering ones be

suffering free and the fear struck

fearless be

may the grieving shed all grief and may

all beings find release

may all beings share this merit that

we've thus acquired for the acquisition

of all kinds of happiness

may beings inhabiting space and earth

devas and nagas of mighty power share

this merit of ours

may they long protect the buddha's

dispensation

so i hope you all have a

wonderful week with lots of smiles

and give your smiles away to as many

people as you can

thank you bundy thank you thank you

thank you thank you you're very welcome

you

had returned from his alms round

after his meal he went to the great wood

for the days abiding

entering the great wood he sat down at a

balfour

sapling for the days abiding

dan de penny dan de penny was

a a minor king

with the innasaki and

clan his his kingdom was not very big

and he was very much attached to the

brahman

and he did not care for the buddha at

all so he always was trying to find

ways of

criticizing and that sort of thing

so dan de penny the sakian while

walking and wandering for exercise

also went to the great wood

and when he had entered the great wood

he went to the balfous sapling

where the blessed one was and

exchanged greetings with him

when this courteous and amiable talk was

finished

he stood at one side leaning on his

stick

and asked the blessed one

what does the recluse assert

what is is what does he proclaim

now that it shows the disrespect he

thought that

uh dandapani thought that the buddha

should get up

and greet him but the buddha was sitting

and he continued sitting

so then the panties stood

with his head above a teacher which is

a show of disrespect

uh can everybody hear me all right

oh okay just making sure

uh so dan depending stood

and he leaned on a stick instead of

showing

respect

and asked this question

then the buddha said i assert and

proclaim

such a teaching that one does not

quarrel with anyone in the world with

its gods its maras

and its brahmas in this

generation with its recluses and

brahmanas

its princes and its people

such a teaching that

perceptions no more underlie that

brahman

who abides detached from

sensual pleasures without

perplexity shorn

of worry free from

craving of for any kind of being

when this was said dandapani the sake

shook his head wagged his tongue and

raised his eyebrows

until his forehead was puckered in three

lines

that means these lines here

then he departed leaning on his stick

when it was evening the blessed one rose

from his meditation

and went to negrotus park where he sat

down on a seat made ready for him and

told the monks

what had taken place then a certain monk

asked the blessed one but venerable sir

what is a teaching that the blessed one

asserts whereby one does not

quarrel with anyone in the world with

its gods its mars and its promise

in this generation with its recluses and

brahmanas

its princes and its people

and venerable sir how is it that

perceptions no more

underlie that brahman who abides

detached from sensual pleasures

without perplexity shorn of worry

free from craving for any kind of being

monk as to the source through which

perceptions and notions

tensed by mental proliferation

beset a man

if nothing that is found there to

delight in welcome and hold

two this is the end of the underlying

tendency

to lust the end of the underlying

tendency to aversion

the end of the underlying tendency to

craving the end of the underlying

tendency to views

of the underlying tendency to doubt

of the underlying tendency to conceit

of the underlying tendency to desire

for being of the underlying tendency to

ignorance this is

the end of resorting to

rods and weapons of quarrels brawls

disputes recrimination

malice and false speech

hear these evil and wholesome cease

without remainder

that's what the blessed one said

having said this the sublime one rose

from his seat and went into his dwelling

because nobody asked him any questions

he always paused after giving a domino

talk

and allowed space for people to ask

questions when nobody

said anything he thought okay

we all understand so we're just going to

continue on and i'm going to go

go in and do whatever i need to do in

my heart

so that lets you know that it's not good

if you don't ask questions you

want to be asking questions at the end

of the dhamma talk

to clear up anything that you're going

through it doesn't have to

mean just meditation

okay then soon after the blessed one had

gone the monks

considered now france the blessed one

has risen from his seat and gone into

his dwelling after giving a summary in

brief

without expounding it

without expounding the detailed meaning

excuse me

now who will expound this in detail

then they considered the venerable

mahaka chana is praised by the teacher

and esteemed by his wise companions in

the holy life

he is capable of expounding the detailed

meaning

suppose we went to him and asked him

the meaning of this the thing

is um in

other sutas anytime

maha kachana was asked a question

or gave a dhamma talk it was always

the answer came back about

the links of dependent origination he

really got into that

very much so these are the kind of

answers that he would give

so that you would understand the lengths

of dependent

origination in different ways

then the monks went to the venerable

mahaka-chan i exchanged greetings with

him

when this courteous and amenable talk

was finished

they sat down to one side and told him

what had taken place adding let the

venerable

mahaka-chana expound it to us

the venerable mahaka-chana replied

friends it is though a man needing

heartwood seeking heartwood wandering in

search of heartwood

thought that heartwood should be sought

for among the branches and leaves of a

great tree

standing possessed of heartwood

after he had passed over the root and

the trunk so it is with you

venerable sirs that youth

you think i should be asked about the

meaning of this

after you pass the blessed one by

when you were face to face with the

blessed one

for knowing the blessed one knows

seeing he sees he is vision

he is knowledge he is the dhamma

he is the holy one

he is the sayer proclaimer

elucidator of meaning the giver of the

deathless

the lord of the dhamma the tatakata

that was the time when you should have

asked the blessed one the meaning

as he told you so you should have

remembered it

surely friend kachana knowing the

blessed one

knows seeing he sees his vision

he is knowledge he is the dhamma

he is the holy one he is the sayer

proclaimer an elucidator of meaning

the giver of the deathless the lord of

the dhamma

the tattagata that was the time that you

should have asked the blessed one

the meaning so

what we're seeing here is that

during the time of the buddha he spent a

lot of time

answering questions

and people were not afraid to ask

questions

take that as your example of what to do

okay

as he told us so we should have

remembered it

yet the venerable mahakatrana is praised

by the teacher

and esteemed by his wise companions in

the holy life

the venerable mahaka chana is capable of

expounding the detailed meaning of this

summary

given in brief by the blessed one

without expounding the detailed meaning

let the venerable mahaka-chana expound

it to us

without finding it troublesome

then listen friends and attend closely

to what i shall say

yes friend the venerable

monks replied the venerable

mahaka said this friends when the

blessed one

rose from his seat and went into his

dwelling

after giving a summary and brief

without expounding the detailed meaning

that is

monks as to the source through

which mental perceptions and notion

tensed by mental proliferation beside a

man

if nothing is founder to delight in

welcome and hold to it

this is the end of the underlying

tendency to lust

the end of the underlying tendency

to aversion

the end of the underlying tendency to

craving the end of the underlying

tendency to views

of the underlying tendency to doubt

of the underlying tendency to desire

for being of the underlying tendency to

ignorance this is the end of

resorting to rods and weapons

of quarrels brawls disputes

recrimination malice and false speech

here these evil unwholesome states cease

without remainder

that is what the blessed one said having

said this the sublime one rose from his

seat

and went into his dwelling

i understand the detailed meaning

of it to be as follows

dependent on the eye and forms eye

consciousness arises

with the meeting of the three there is

eye contact

with eye contact as conditioned there is

i

feeling what one feels

that one perceives

what one perceives that one

craves what one

graves that one thinks about

what one thinks about that one mentally

proliferates

with what one is mentally proliferated

as the source

perceptions and notions tanged by

mental proliferation beset of man with

respect

to past future and present forms

cognizable through the eye

dependent on the air and sounds ear

consciousness arises

with the meeting of the three there is

air

contact with ear

contact as condition there is ear

feeling what one feels

that one perceives

perceives means name

you you have a sound happen

perception right then says that

sound and

i like it or dislike it depending on the

quality of sound that you hear

so when we're talking about perception

we're talking about

getting into the conceptual

uh

way that we think we only think

in concepts we never

uh are

able to con to express

anything other than concepts

uh let's say you talk of wanna talk

about fear

what is fear fear is a concept

what is a concept a concept is made up

of many different

parts put together to come up with the

idea of fear

this is how we think

continually in concepts

that's why it's best to to work with

your meditation

until you get to the place where you can

get into the quiet

mind as soon as you get into the quiet

mind

all of a sudden the conceptual

things that we live with every day

disappear and there's a lot

of relief not living in the conceptual

world

what one feels that one perceives

what one perceives that one graves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source perceptions and notions

tanged by mental proliferation beset a

man

with respect to the past future

and present sounds cognizable through

the

ear

excuse me

dependent on the nose and odor's nose

consciousness

arises with the meeting of the three

there is no contact

with nose contact as conditioned there

is

no feeling what one

feels that one perceives

what one perceives that one thinks

about or excuse me that one craves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source

perceptions and notion tense by

mental proliferation beset a person

with respect to past future and present

odors cognizable through the nose

when we talk about the mental

proliferation

which you're mentally proliferated

and according to the links of dependent

origination

in pali they call it bava

but i don't use that that term very

often

because it's been interpreted

in a lot of different ways that can get

things confused

i call it mental proliferation

now it's real interesting because i've

been with a lot of monks that are very

learned

and i hear them talk with each other and

they

they like to discuss bhava

and when i hear them discussing it

in my mind i'm changing

the word bhava into

conceptual uh

habitual

yeah my mind just took a blank spot

so it's habitual tendency sometimes i

call it

habitual emotional tendencies

now when i'm talking about that i am

talking about

baba and what this

is really talking about is

getting caught up

in your emotional states

now every time i listen to monks talk

about

their definition of bhava and that sort

of thing

i change it to habitual tendency and

habitual tendency works very well

so there's no problem with that

i went to bhikkhu bodhi and i told him

that for practical purposes when you're

when you're working with dependent

origination

for practical purposes it makes more

sense to use

habitual tendency than it does

uh existence or

what's the other one that they use of

being it doesn't make any sense

or very little sense

but he didn't agree with me he said no

that's not right

because it's it's not the using the

complete definition of what bhava

is bhava is

uh the physical

the jhanas and the arupa-janas

that's what they're talking the way it's

talking about

but when i use the term habitual

tendency

that turns it into a more

practical aspect of the teaching

and it's easier to understand that way

so when we're talking about habitual

tendencies and how we get

caught up in it that's where our

emotions come from

and that's old attachments to the way

things used to be

or the way things you want them to be

so

it makes sense

to understand completely what i'm

talking about here

you have five aggregates you have body

you have feeling feeling is not your

emotion

feeling is feeling it's either a

pleasant feeling

a painful feeling or a neutral feeling

now right after feeling is perception

that's the part of the mind that names

that

feeling it's pleasant it's painful then

you have formations now formations when

i'm talking about this

i'm talking about

your thoughts you're thinking about

and how you try to control a

feeling with your thoughts

and the more you think about a feeling

the bigger and more intense that feeling

becomes

the more mental proliferation there

is

so it's quite a bit uh

easier to understand this way

when you're using the six r's

the second part of the six r's is

what the second r is

release

now if you are caught

in getting involved with your thinking

and your emotional upsets whatever they

happen to be

you're not practicing the 6rs

it's just that simple

you're getting involved with your

thinking about

and trying to control your feelings with

your thoughts

and it doesn't work

you cause yourself immeasurable amounts

of

pain so paying attention to the six

hours is much more important

than you realize

how much pain you cause yourself

because you get in a situation and you

don't like it and you want to blame

somebody else for your problems

and think about them and how nasty they

were

and what they said and then what i said

and all of this nonsense stuff

you're making a big deal

that causes yourself more suffering

you're turning a minor thing

into a major thing

the whole point of doing this meditation

is so that you can develop your

equanimity

your balance

and not get caught up in your thinking

about

the more you think about

the more difficult things become

so what to do

let it go don't get involved with it

let it be there by itself but don't keep

your attention on

it then

relax

put some lightness into your mind

little tiny smile sometimes you don't

feel like smiling at all

and that that turns out to be funny

well i'm too serious there it is

are you really

so the more that you smile the more you

can laugh with yourself

the easier it is to let go of that pain

and your mind tends towards

lightness and happiness

then you bring that back to an object of

meditation

which can be equanimity

it can be if you feel like you need

compassion at the time

you can lose compassion

you're in control of the different kinds

of things that you can do

for yourself find out which is the best

way to go

find out for yourself

somebody else can come along and they

can have an opinion

and you hear it and you go no i'm not

going to do that

that doesn't feel right then don't

follow it

you follow your own intuition

and that's a big part of this practice

following the intuition and letting go

of emotional

upsets

so your habitual tendency is

about emote emotional upsets and how

you try to control a feeling with your

thoughts

it has never worked

but you get into the habit of doing it

because that's kind of the way you were

taught

so back off on that take a look at that

see how it really does work

and then change

a lot of people do buddhism

and they get caught in the first noble

truth

everything is suffering well not

everything is suffering

i i was kind of

raised by buddhists that were burmese

and to them

everything is suffering

and from that perspective

yeah it is

and there's no joy there's no happiness

if you have joy arise the first thing

the teacher

says to you is don't

get attached

now if you're like me i didn't want to

get attached

so i pushed the joy away the only relief

i'd had in years

i pushed it away because i didn't want

to get attached to it

i didn't know what attachment was

i didn't know what craving was

now there was a blank spot in the

teaching that i was getting

and when i finally

let that go and started reading

the sutas and found out that the suit

has told us to do some

very definite different kinds of

practice

that help you to let go of your

suffering

then joy was not intimidating anymore

joy was something to look forward to

and it's very important

to develop as much joy as you can

now i told you the last time i think it

was that there was a scientific

evidence that smiling

does affect your brain

and they they did

these experiments without

using uh words

they were just checking out what the

muscles

the change of muscles the configuration

of the muscles in

in your uh in your head

when you smile so they put a pencil

and you had to smile

and then they measured what was

happening in your brain and they saw

that

your mind tended towards

being happy having more

joy over a period of time

that can change into a habit

and the more you you

develop this habit

the more life becomes interesting

and fun

so if you don't want to smile all the

time fine

just carry a pencil around in your mouth

okay

so i wanted to i wanted to let you know

about that definition of bhava

that i use it's not a complete

definition

but it's a practical definition when you

look at it

on the physical plane

it makes it a little easier to

understand how the links

intertwine with each other

dependent on the tongue and flavors it's

unconsciousness

arises with the meeting of the three

there is tongue contact

with tongue contact as condition there

is tongue

feeling what one feels

that one perceives what

one perceives that one

craves what one craves

that one thinks about

what one thinks about that one mentally

proliferates and it's a constant thing

of trying to control your feeling

with your thoughts

and you wind up fighting with yourself

quite a bit i spend a lot of time on

retreats

reminding people to be gentle with

themselves

stop being critical with yourself

stop trying to force your mind to be

the way you want it to be

laugh with yourself

that you need to do a lot

the more you laugh the less

craving affects you

give your laugh

away

give your happiness

away give it to other people

that's the first part of meditation

practicing your generosity in this way

very necessary part of the practice

so if you're walking down the street and

you're smiling

and you give that smile away you are

practicing your generosity

and if you can have them laugh

that doesn't mean a full-on belly laugh

but just a chuckle

then you're giving your happiness away

and it's necessary

how many times do you see people walking

down the street

looking down and never

smiling always having a sour face

you see it a lot when you're practicing

smiling your posture changes when you're

walking and you tend to look up

and when you look up you see people

and you actually see them smile back

so they help remind you to continue

so they're practicing their generosity

it's a win-win situation right

with what has one mentally proliferated

as

the source perceptions and

notion tends by mental proliferation

beside a person

with respect to the past future and

present

see the taste cognizable through the

tongue

dependent on the body

and tangibles body consciousness

arises with the meeting of the three

there is body contact with body contact

is conditioned

and there is body feeling what one

feels that one perceives

what one perceives that one craves

what one craves that one thinks about

what one thinks about that one mentally

proliferates

with what one is mentally proliferated

as the source

perceptions and notion tinged by

mental proliferation

beside a person with respect to the past

future and present tangibles cognizable

through the body

dependent on mind and mind objects mind

consciousness arises

with the reading of the three there is

mind contact

with mind contact as condition there is

mind feeling what one

feels that one perceives

what one perceives

that one graves

what one craves that

one thinks about what one

thinks about that one mentally

proliferates

with what one has mentally proliferated

as the source

perceptions and notion tends by mental

proliferation beset a person

with respect to past future and

present mind objects

cognizable through mind

dependent oops

when there is the eye of form

and i consciousness

is possible to point out the

manifestation

of eye contact

when there is the manifestation of

eye contact it is possible to point out

the manifestation of

i feeling when there is the

manifestation of i

feeling it is possible to point out the

manifestation

of eye craving

when there is a

excuse me when there is the

manifestation of i

craving it is possible to point out the

manifestation of

thinking when there's the manifestation

of

thinking it is possible to point out the

manifestation of

habitual tendency

when there's a manifestation of habitual

tendency it is possible to point out

the perceptions and notions intended

tension

by mental proliferation

when there is the era of sounds and ear

consciousness it is possible to point

out the

manifestation of ear contact

when there is a manifestation of ear

contact it is possible to point out

the manifestation of ear feeling

when there is a manifestation of ear

feeling

it is possible to point out the

manifestation of perception

when there is a manifestation of

perception

it is possible to point out the

manifestation of craving

when there is a manifestation of craving

it is possible to point out the

manifestation of thinking

when there there's the manifestation of

thinking

it is possible to point out the

manifestation of habitual

tendency beset

by perceptions and notions

changed by mental proliferation

so you get a chance to see how

this process works and how

it everything gets tanged by

your thoughts your opinions your beliefs

and how you get caught up in your mental

proliferation

of that of the emotions

of that right now if you walk down the

street and you say

something and somebody hears it and they

don't like it

they're gonna attack you or they can

which is pretty amazing that

they're so lost in their thinking

they're so lost in their emotional

upsets

that they aren't even acting like human

beings anymore

they're acting like animals

and it's all because they don't

understand how this process actually

does

work and they're taking it all

personally and they're actually

getting caught up

in those emotions and

they will start to

cause themselves more and more pain as

time goes by

and this is not a maybe this is a for

real

so instead of fighting back with these

people

and arguing with these people

develop your compassion

see the suffering that they are

experiencing

let them have their own suffering

and radiate loving kindness to them

now it's pretty amazing when you start

practicing loving kindness on a more

regular basis it is pretty amazing

because

you get more and more confidence in the

power

of the loving kindness

when you see somebody that's getting

angry with somebody else

you can start radiating that person

to both of those people

and as you radiate loving kindness to

them

they settle down

they stop talking with angry voices they

stop

yelling at each other as it were

and the more you can be

an influence in that way

you are starting to affect the world

around you in a positive way

it works i've seen it happen

way too many times to have any doubt

that it works

and even a little thing of i

i saw a boy that was

he was very shy and he was afraid to

make a mistake

and he was getting questioned by his

parents

for one thing or another and he didn't

want to answer

so as i started radiating

loving-kindness to him

i could see in his face that all of a

sudden he lost a lot of tension

and then he just came out with the

answer

and then they had a good discussion

after that

i was radiating to the family the whole

family

at the same time and everybody was

affected by that

it's really kind of magical when you

remember

to use it

when you remember not to get involved in

your emotional upset because

things aren't happening the way you

think they should

put your compassion and loving kindness

into the situation into the people

around the situation

and you will start affecting everybody

in a positive way

and you'll see how magical it becomes

it's actually really good fun to do it

i recommend it highly nice way to spend

your day

excuse me

ah

when there is uh

nose and odors there is no

consciousness

and it is possible to point out the

manifestation of

nose contact

when there is the manifestation of nose

contact it is possible to point out the

manifestation of nose feeling

when there is a manifestation of those

feeling it is possible to point out the

manifestation of perception

when there's a manifestation of

perception it is possible to point out

the manifestation of

craving when there is the manifestation

of

craving now the manifestation of craving

this is

really important to understand

when craving manifests itself

you are taking whatever it is that's in

your mind

personally

and you're owning it

now there's not a lot of equanimity

in your in your mind when you're doing

that

there's not much balance because of your

attachment

to wanting to be right

wanting to be listened to

wanting to be in control

and the more you get caught up in that

the more suffering you experience

for yourself

okay

so it's real interesting

when you when you

develop your mindfulness

or ability to watch

how things change how they move from one

thing to another

and what that does with your observation

if your mindfulness is strong you'll be

able to see

that there is that mental

proliferation that's happening

and it's impersonal it's not yours

you'll be able to see that and when you

see it

you don't get caught by it and when you

don't get

caught by it your mind

tends towards true balance

and happiness

so i've been talking for quite a while

and i got told that i talked too long

last last week so

i'm going to have to back off and

talking more

but this is an important suita to

realize

so i'm going to go to the end of the

suita where they start talking about

this suta in particular

when this was said the venerable ananda

said to the

blessed one venerable sir just as if a

man

exhausted by hunger and weakness

came upon a honey ball

and in the course of eating

it would he would find a sweet

delectable

flavor so too venerable sir

any able-bodied person

in the course of scrutinizing with

wisdom

the meaning of this discourse

on the dhamma would find satisfaction

and confidence of mind

venerable sir what is the name of this

discourse on the dhamma

as to that ananda you may remember

the this discourse on the dhamma as

the honey ball discourse

that's what the blessed one said the

venerable amanda was satisfied

and delighted in the blessed one's words

so there's a lot of lessons that are

more

subtle than

you really consider when you're reading

it on your own you don't think about

these kind of things it takes some

practice to do it

but you'll start seeing more and more

the practical

nature of the buddha's teaching

and there has to be the willingness

to change

to not continue to do things in exactly

the same way

that causes suffering

that lets go of the pain that's there

now every time you use the 6rs

you are experiencing

a form of nibbana

means no bana means fire

so no fire and that's what the buddha

continually said over and over

again

he called craving fire

because it makes your mind hot

and it makes your mind tight

and when you use the six hours

your mind becomes cool

and more open

and there's more balance

there's a discourse that one monk a thai

monk in

uh thailand he called it

the the cool nature of nibana

and it is cool

i thought it was kind of cute that he

did that

anyway do you have any questions

i was having a question

regarding the same sutra like in this

uh it says like when there is no i

no form i know

right they're talking about the uh arupa

jhana nature okay

okay that that explains it a lot easier

than

uh trying to figure out what he's

talking about with everything

the first part he's talking about just

the physical

the uh regular genres

but when he gets to this state he's

talking about

the mental realms

okay

yeah uh i understand uh like

does it mean that our hands won't create

contact they have contact

they're not affected by it

they have all the aggregates

but they don't have any craving they

don't have any clinging

they're not affected by it they have

perfect

equanimity

and when you ask

an arahat a question

he's going to give you the answer

through his in intuition

so it's going to be right

the advantage of being around an arahat

when you find one let me know

and uh in you our next question is uh

can you uh like

all the seven factors of enlightenment

are

connected you said at one point of time

yeah um i see like

if there is lot of investigation going

on the restlessness comes

and when i focus my attention on

tranquility

it will become it will settle down

yes can you explain other factors

well one of them is energy whether

you're using the correct amount of

energy or not one of them is joy

one of them is a still mine one of them

is equanimity

and all of these are affected by

mindfulness

so that's all seven

see the thing is when you get

these in perfect balance

that's when you attain the ibana but

you don't have to do it

you don't have to get them in perfect

balance

as you keep using the six hours

as you keep doing your meditation

they will get in balance by themselves

and then you'll attain nibana

this is one of the reasons that i say

that this is

a natural process

because all of these things will happen

on their own

when you try to push and make them

happen

it doesn't work

but when you allow the space for them to

happen

it does work

and this is another another point that

the buddha

kept going over time and time again

and that is letting go of

the want to control

and just backing off and not taking it

personally but observing

clearly how this process works

that's why the second part of the six

ours is so important release

don't keep your attention on any

distraction let it be there by itself

it's not important although

our mind likes to try to make it

important

and that that's the cause of suffering

so you have to be willing to be

more and more relaxed and open

with whatever arises

there are some people that complain to

me about how hard it

is and it's actually not very hard it's

pretty simple

it can be tiresome because it keeps

coming back over and over again

well okay but you have to continue on

with your six hearts

until it fades away on its own

see because the hindrances

keep having or keep making

uh the things arise

that distract you

they happen because you broke a precept

in the past

now it could have been a little precept

it could have been a big precept

it could have not meant much to you

or it could have meant a lot to you

and so that's that's really the nature

of karma

some karma is really small some is

really big

but what are you doing with that in the

present moment

that's the key when you're using the six

r's then it doesn't matter whether it's

bigger or small

but you start seeing more and more

clearly

how this process actually

affects your life

and if you want to change things in your

life

you have to use the 6rs much more often

smile and practice your generosity

keep your precepts

it's magical when you watch it work and

i really mean that it's quite a bit

uh i know by my experience it does work

yeah

so any other questions

i don't have any other question now okay

one question yeah um

you talked a lot about intuition and

sometimes intuition is like so weak

or we couldn't hear it because like we

are in the world that

you know we not really using it so can

you please give us a little bit of

um tips on how to improve that

meditate more

we get so caught up with a loud mind

yes with a craving mind that i want it

this way i wanted that i have to do this

i have to do that

and you're distracting yourself all the

time

so when intuition comes it's a quiet

little voice if you don't pay attention

to it

if you just kind of chuck it off and say

well i'll think about that later i'll do

it later

well then the intuition isn't there to

help you

so you have to take advantage of the

intuition

to be able to recognize it that's why

you do the meditation

so you can recognize the difference

between the intuition

and the over

active dukkha

mind

okay okay

you anybody else

ponte thank you for your talk um

you said something about um wanting to

be listened to

yes craving yeah uh my only comment

to that is uh as a father of two

teenagers

wanting to be listened to is the

constant

all day long so it's a constant craving

because i think maybe it's an

opportunity to practice 6r but it's

just a lot of craving i just wanted to

mention that

well yeah

there is the growing process

but that you can open up your

communication

a little bit more

and tell them that they

they can have your time they can talk

with you

what they're really asking you to do

almost a hundred percent of the time is

to love

them

so when you talk with them

talk with equanimity and talk with

loving kindness

and radiate some loving kindness to them

while they're talking

and you'll see a change in it and you'll

see

the happiness becomes more

uh

contagious i'm almost afraid to use that

word

thank you okay anybody else

hi monty hi am i too loud this week

nope everything is good okay thank you

um ponti i have a lot going on

uh in my life my mother is dying while

she's in the hospital

not dying let's hope she comes home my

father also

they're in their 90s and

i've had a a long and difficult

experience in life so sometimes when i

sit down

and i start the meditation

and i am trying to generate a feeling a

memory of a happy time

and that feeling of joy a happy time

to you know sometimes

i guess maybe i just need to wait longer

right there

until it comes up well actually i think

you would be

doing better to practice

forgiveness meditation

okay okay and

open your communication with your

parents about

things that have bothered you for a long

time that they might have done that they

didn't realize they did

cause the problem talk with them about

the things you used to fight with and

that sort of thing and forgive them

for not understanding

you'll get a lot of relief

and the stress will start to back off

when you do the forgiveness meditation

now if you need write to david and he

will send you a book

on how to do forgiveness meditation

okay thank you very much okay

thank you i will do that and before you

go in

to see either one of them

i want you to spend maybe one minute

realizing that their pain is

theirs it's not your pain

allow them the space to have their

own pain but send them loving kindness

the whole time you're with them

okay i'm sure i will get to see them but

i will keep i will keep that in mind

well if you don't see them but you talk

to them on the phone do the same thing

in your mind before you talk to them

okay okay great idea

thank you so much you're welcome

anybody else

everybody is so smart because i just

gave this

short discourse that you don't have any

questions huh

i i bond i am how are you i'm good

good thank you i have a question when

you send

meta or to a specific people at the end

of your

meditation or just separate everybody

has

their own karma is it possible to get

karma from other people or if if it is

possible

as you develop having an uplifted mind a

wholesome mind

you get karma from doing that

you don't take i mean

okay so avoiding people's karma there's

no way we can get people's karma

if we send meta to them you're not gonna

get their

not no there's no getting their negative

stuff okay

okay thanks okay

anybody else

okay then let's share some merit

david

okay these suffering ones be

suffering free and the fear struck

fearless be

may the grieving shed all grief and may

all beings find release

may all beings share this merit that

we've thus acquired for the acquisition

of all kinds of happiness

may beings inhabiting space and earth

devas and nagas of mighty power share

this merit of ours

may they long protect the buddha's

dispensation

so i hope you all have a

wonderful week with lots of smiles

and give your smiles away to as many

people as you can

thank you bundy thank you thank you

thank you thank you you're very welcome

you