WEBVTT 00:04.688 --> 00:12.557 Hello and welcome to our live podcast. 00:12.577 --> 00:19.885 Today we're looking at Anguttaranikaya Book of Therese, Sutta 68. 00:22.548 --> 00:26.273 Anya Titya Sutta. 00:26.293 --> 00:28.435 Anya Titya Sutta. 00:31.975 --> 00:32.816 Anya titia. 00:32.836 --> 00:36.903 Titia means one who stands. 00:38.386 --> 00:40.129 Titia, who stands outside. 00:40.169 --> 00:45.698 It's used to mean someone who is in another religion. 00:50.326 --> 00:51.808 Anya means other. 00:51.828 --> 00:54.473 Anya titia, someone who stands elsewhere. 00:55.014 --> 00:55.755 Something like that. 01:01.743 --> 01:08.009 But the sutta is about the three things we were talking about last time, greed, anger, and delusion. 01:10.111 --> 01:14.114 Raga, dosa, moha. 01:14.134 --> 01:15.515 Raga, dosa, moha. 01:15.535 --> 01:16.857 Raga means lust. 01:18.438 --> 01:22.502 Dosa, anger, moha, delusion. 01:22.522 --> 01:31.750 Of all the things we have to deal with, of all the problems that we have in life, 01:36.117 --> 02:02.040 According to Buddhism it all boils down to these three things All the challenges we have, all the causes of suffering The causes of suffering aren't outside of ourselves We don't suffer because of our circumstance We don't even suffer because of our physical experience 02:04.383 --> 02:07.588 We don't even suffer because of our mental experience for the most part. 02:10.532 --> 02:14.098 None of that would be any problem, even though it seems like the biggest problem. 02:15.600 --> 02:19.526 None of it truly would be a problem if we were free from raga, dosa, and moha. 02:22.952 --> 02:30.964 And it's common for religious people to talk about raga, lust, even anger. 02:36.175 --> 02:40.441 And to some extent, they get to delusion as far as arrogance and conceit and so on. 02:42.303 --> 02:49.532 But they don't cut through to the, there's not the focus on ignorance in most religions. 02:49.612 --> 02:50.534 It's not about knowing. 02:50.594 --> 02:51.875 It's not about understanding. 02:52.156 --> 02:55.140 Buddhism, the word Buddhism, right? 02:55.160 --> 03:00.867 Buddha means one who knows or one who is awake, either or. 03:03.074 --> 03:05.777 Buddhism is about learning. 03:05.797 --> 03:07.019 That's the very core of it. 03:07.239 --> 03:11.324 The very core of it is not believing things or worshipping things. 03:13.186 --> 03:14.788 The core of Buddhism is learning things. 03:19.033 --> 03:25.480 That's what a Buddha means, one who has learned so they know, one who knows. 03:26.241 --> 03:28.744 And they know because they study, they learn. 03:35.052 --> 03:50.091 So what we have, the focus of our learning, the focus of our investigation is on these three, on the results of these three, greed, anger, and delusion. 03:51.513 --> 03:54.337 Learning how they arise and understanding them. 03:54.377 --> 03:59.123 So this sutta is a really good one for giving some basic definitions of the three. 04:00.084 --> 04:02.207 I mean, we know what they are, but 04:04.111 --> 04:11.241 First question the Buddha asks, he says, well, what if people of other religions ask you, what's the difference between these three? 04:13.444 --> 04:14.986 What is distinct about each of them? 04:16.347 --> 04:17.088 How would you answer? 04:17.109 --> 04:24.178 And the monks say, oh, venerable sir, our teachings are rooted in the Blessed One, Bhante. 04:32.343 --> 04:37.752 The Buddha with the Blessed One as our root. 04:39.354 --> 04:42.860 The Dhamma has the Blessed One as its root for us. 04:46.967 --> 04:52.415 The Buddha as our leader, our guide. 04:54.058 --> 04:58.485 The Buddha as our 05:01.503 --> 05:05.748 help, support. 05:05.768 --> 05:07.630 It would be good if the Blessed One would tell us. 05:08.250 --> 05:14.958 And so the Buddha said, if people ask you what the distinction between these things are, you should answer that. 05:16.159 --> 05:21.024 Lust is slightly blameworthy, but slow to fade away. 05:24.108 --> 05:27.291 Hatred is very blameworthy, but quick to fade away. 05:29.937 --> 05:33.903 Delusion is very blameworthy and slow to fade away. 05:36.426 --> 05:37.427 This is the distinction. 05:40.852 --> 05:44.377 It's an interesting thing that we might not think about, but it's true, you know. 05:46.881 --> 05:49.865 We don't generally blame each other for having desires. 05:51.167 --> 05:53.029 Desires often looked upon as a good thing. 05:54.712 --> 05:57.936 We congratulate each other for being lustful, you know. 06:01.240 --> 06:13.054 We congratulate each other for having desires, and we encourage each other in our desires. 06:13.635 --> 06:14.156 Go get them. 06:16.979 --> 06:20.584 And internally as well, we tend not to worry so much about our desires. 06:21.124 --> 06:26.691 We tend to think of our desires as a cause, as a source of unending happiness. 06:28.595 --> 06:32.064 If we didn't have desires, how could we find happiness, right? 06:32.084 --> 06:32.846 This is the idea. 06:35.634 --> 06:37.920 Not something that's easily, that's highly blamed. 06:39.043 --> 06:41.389 Blameworthy, but we don't blame it. 06:46.229 --> 06:54.119 That being the case, though, the problem with desire that we do see is that it clings to us. 06:55.080 --> 06:57.082 It doesn't relate to the experience. 06:57.423 --> 06:59.425 It's not something that just comes and then goes. 07:01.067 --> 07:03.911 Even when you get what you want, there's still the lingering desire. 07:04.412 --> 07:13.603 And when you don't get what you want, that lingering desire that's slow to fade away is a cause of great suffering for us. 07:15.305 --> 07:24.101 You don't have to be addicted to, really addicted to something to feel that discomfort that comes from not getting what you want. 07:24.121 --> 07:25.904 Wanting things and not being able to get them. 07:27.127 --> 07:38.848 Coming to a meditation center and dreaming about cheeseburgers or dreaming about a soft bed or being able to sleep in comfortable chairs and couches. 07:42.355 --> 07:44.818 How much suffering we have because we want these things. 07:45.919 --> 07:47.401 We think, well, then just get them, right? 07:48.863 --> 07:49.864 Don't blame desire. 07:49.924 --> 07:50.925 It's not blameworthy. 07:50.985 --> 07:56.792 There's no way you can always get what you want. 07:57.593 --> 08:01.678 The only way to truly be happy is to learn to let go, which is what we try to do in meditation. 08:04.041 --> 08:05.643 Slowly, slowly, we work at it. 08:05.663 --> 08:07.705 The Buddha said, . 08:10.250 --> 08:11.812 Ajahn Tong pointed this out to us. 08:11.872 --> 08:16.419 He said, notice how the Buddha says, you don't be angry, but he doesn't say don't be greedy. 08:16.439 --> 08:18.182 He says, work to overcome greed. 08:20.125 --> 08:21.707 Greed is something that you have to work at. 08:21.927 --> 08:24.651 Anger is something different. 08:24.671 --> 08:26.474 Anger is highly blameworthy. 08:26.534 --> 08:27.636 Everyone blames anger. 08:27.656 --> 08:29.518 Not 100%. 08:30.420 --> 08:34.546 But most of the time, anger is something blameworthy. 08:34.606 --> 08:37.230 No one wants to be around angry people. 08:37.270 --> 08:38.772 No one likes it when you're angry. 08:40.034 --> 08:41.375 Not for the most part. 08:41.816 --> 08:43.438 And internally, it's uncomfortable. 08:44.759 --> 08:48.363 Maybe like the adrenaline that comes from getting angry, but that comes after. 08:48.663 --> 08:49.664 You only feel that after. 08:50.445 --> 08:55.510 The moment when you're angry, it's unpleasant by definition. 08:57.352 --> 08:59.054 Anger in and of itself is unpleasant. 09:01.677 --> 09:02.818 And so it's quick to change. 09:06.062 --> 09:08.404 It's highly blameworthy or highly blamed. 09:09.616 --> 09:10.878 And yet it's quick to change. 09:10.918 --> 09:12.020 It's not something you cling to. 09:12.060 --> 09:14.023 It's not something that lingers. 09:15.385 --> 09:16.808 It's easy to see that it's bad. 09:17.309 --> 09:19.732 Quick to give it up. 09:19.752 --> 09:22.216 I know for meditators sometimes it doesn't feel that way. 09:24.781 --> 09:25.923 You can see the distinction. 09:25.963 --> 09:31.071 Anger is quick. 09:31.091 --> 09:36.079 And these two for the most part are all that we really concern ourselves about. 09:37.747 --> 09:41.893 So we're either concerned with our greed or our addictions or we're concerned with our anger. 09:42.894 --> 09:49.763 It's very hard to find people who are concerned with delusion and yet delusion is both very blameworthy and slow to fade away. 09:50.864 --> 09:54.089 Arrogance, conceit, delusion, wrong views. 09:56.832 --> 09:58.855 These are things that people scold you over. 10:01.158 --> 10:04.082 Feel very wrong inside as well. 10:04.102 --> 10:05.644 Arrogance and conceit are 10:07.075 --> 10:08.597 They're bloated mind states. 10:09.238 --> 10:13.004 Mind states that puff you up. 10:14.726 --> 10:18.672 You know, someone who's conceited, right? 10:18.692 --> 10:22.217 Someone who's arrogant. 10:22.237 --> 10:22.898 Big problem. 10:26.263 --> 10:28.326 So this is what we're trying to, all we're trying to change. 10:28.667 --> 10:31.391 And it comes very much from just seeing them. 10:31.411 --> 10:32.632 Because none of them are comfortable. 10:33.794 --> 10:34.695 None of them are pleasant. 10:34.756 --> 10:36.458 And none of them have a pleasant result. 10:38.395 --> 10:39.536 Greed is stressful. 10:39.596 --> 10:42.659 It makes you sick. 10:44.100 --> 10:46.082 Anger, of course, is terrible. 10:46.602 --> 10:52.228 It can destroy you, give you a bloody nose, cause you to cough up blood. 10:54.930 --> 11:06.040 And delusion, delusion makes you puffed up like a blowfish, makes you feel stiff and unpleasant. 11:14.035 --> 11:15.537 You can see all this through meditation. 11:15.797 --> 11:20.142 And more than that, you can see the results and how bad you feel because of the results. 11:21.023 --> 11:26.429 How bad you feel when you see yourself chasing after anger and the suffering that comes for you and other people. 11:27.650 --> 11:33.156 And you chase after greed and the suffering that comes to you because of that, and the suffering that comes to others. 11:35.739 --> 11:40.725 And delusion, of course, when you're conceited or arrogant or just confused. 11:40.945 --> 11:43.468 How much trouble we cause just by being confused. 11:45.220 --> 11:50.287 by confusing ourselves. 11:50.307 --> 11:51.569 But the sutta doesn't stop there. 11:51.589 --> 11:59.040 It's actually quite detailed here in such a short, it's not a very long sutta, but it has quite a bit in it. 12:00.001 --> 12:05.429 So he says, well, what if they ask, what if they ask how lust arises? 12:07.472 --> 12:10.176 And that lust that's arisen, how does it expand? 12:10.756 --> 12:12.198 What is it that increases lust? 12:12.899 --> 12:13.320 Desire. 12:16.810 --> 12:18.574 What would you answer to that question? 12:18.874 --> 12:22.041 It says you should answer an attractive object. 12:22.061 --> 12:29.436 When you attend carelessly to an attractive object, lust arises or increases if it's already risen. 12:33.095 --> 12:34.076 Seems simple, right? 12:34.096 --> 12:35.798 It doesn't seem like a very profound truth. 12:35.878 --> 12:37.460 But ask a meditator about this. 12:37.821 --> 12:39.663 Ask them how they feel about that statement. 12:40.464 --> 12:41.185 You can verify. 12:41.245 --> 12:47.453 Someone who practices insight meditation can see the attractive objects and the desire. 12:48.694 --> 12:55.403 You see a beautiful person, or a beautiful image, or a beautiful food, or a flower, or something. 12:55.943 --> 13:00.469 Or you hear, or smell, or taste the attractive 13:01.900 --> 13:29.781 object you're not very mindful that's what gives rise to desire it's quite an important important teaching because it also means that if you're mindful about it then your desire doesn't arise if you're careful the attractive objects aren't the problem good food beautiful things 13:31.347 --> 13:32.168 They're not the problem. 13:35.632 --> 13:40.658 And if they ask, well, what is the cause for a rising and increase of hatred? 13:42.260 --> 13:43.982 They should answer a repulsive object. 13:44.002 --> 13:48.227 So the opposite, something that's repulsive. 13:48.247 --> 13:55.296 Bad food, ugly things, a loud noise, a hard bed, bad thoughts. 13:57.841 --> 14:03.673 All of these things, something that we identify as being unpleasant. 14:03.693 --> 14:12.351 If you attend to carelessly to it, that's how hatred arises or increases. 14:12.371 --> 14:14.174 And again, it's not the fault of the object. 14:14.295 --> 14:17.942 It's the fact that you find it repulsive, the fact that you react to it. 14:19.357 --> 14:24.763 Even pain, pain is only a problem when you get upset about it when you when you find it repulsive. 14:26.385 --> 14:27.847 When you have aversion to it. 14:31.611 --> 14:32.572 And what about delusion? 14:33.053 --> 14:36.296 What causes delusion to arise and expand? 14:38.138 --> 14:39.880 And the answer is called careless attention. 14:41.042 --> 14:45.947 If you notice, interestingly, the first two talk about careless attention as well. 14:45.967 --> 14:47.389 And this is an interesting point. 14:48.618 --> 14:51.525 Ultimately, delusion is what gives rise to all three of these. 14:52.848 --> 14:58.502 Well, careless attention, but meaning delusion is the root. 14:58.522 --> 15:01.429 If you have careful attention, you free yourself from all three of them. 15:09.037 --> 15:12.401 What that means is careless attention gives rise to delusion for sure. 15:13.682 --> 15:21.050 And if there's no attractive or unattractive object, it's just delusion, arrogance, conceit, views, confusion, all sorts of things. 15:22.511 --> 15:34.504 Every moment that we're not mindful of anything is a moment of delusion, which I mean, every experience anyway, everything you experience without mindfulness, without careful attention, 15:36.813 --> 15:39.558 There's delusion about cultivation and delusion. 15:40.179 --> 15:48.292 This is how we build up arrogance and conceit and views and confusion and delusions. 15:48.312 --> 15:53.120 Moment after moment of careless attention. 15:53.140 --> 16:01.774 And suddenly we find ourselves all full of ourselves or stuffed up or conceited and so on. 16:04.100 --> 16:05.502 confused at the very least. 16:06.363 --> 16:12.432 And we have this dull state where we aren't really able to distinguish right from wrong, good from bad. 16:13.293 --> 16:17.158 We aren't able to find solutions to our problems, all because of delusion. 16:22.025 --> 16:27.272 And so what causes these things to cease, to fade away, or to not arise? 16:29.142 --> 16:30.425 You've got some interesting answers. 16:30.485 --> 16:34.114 For greed and anger, there's actually simple practices. 16:35.017 --> 16:40.370 For greed, if you focus on what is unattractive, this is actually a meditation practice. 16:40.390 --> 16:41.773 You focus on, say, the body. 16:43.277 --> 16:45.683 Focus on the parts of the body that are repulsive. 16:48.211 --> 16:50.454 which turns out to be pretty much all of the body. 16:50.474 --> 16:56.181 If you focus on the skin, for example, you look at the skin objectively, you'll start to see it's actually unattractive. 16:56.322 --> 17:04.633 When you focus so much on it, you start to give up your attachment to the body and your attachment to beautiful things in general. 17:10.340 --> 17:11.742 For hatred, how do you give up that? 17:11.822 --> 17:12.703 Well, loving kindness. 17:13.044 --> 17:13.825 We all know this one. 17:13.845 --> 17:16.328 If you want to be free from anger, hatred, 17:18.029 --> 17:21.114 Attend carefully to liberation of mind by loving kindness. 17:22.577 --> 17:23.378 You won't get angry. 17:25.622 --> 17:31.011 Constantly think about kindness towards your fellow beings. 17:32.954 --> 17:36.139 Friendliness gets rid of anger. 17:37.722 --> 17:49.360 But it's quite common for us to mistake these as permanent solutions, as real and lasting and viable solutions, and they're not. 17:50.321 --> 17:52.204 They're useful as a stopgap measure. 17:53.887 --> 18:02.380 But as I said, delusion is the root, and if you don't get rid of delusion, there's always the potential for these things to come back. 18:06.697 --> 18:08.641 So most important is careful attention. 18:09.482 --> 18:10.965 Because what is the cause for delusion? 18:11.266 --> 18:15.393 What is the way by which delusion doesn't arise? 18:15.433 --> 18:16.415 Careful attention. 18:19.020 --> 18:21.625 When you attend carefully, how can delusion arise? 18:21.705 --> 18:23.067 And it's more than just that. 18:23.749 --> 18:24.310 You feel it. 18:25.372 --> 18:27.135 You can feel the clarity of mind. 18:28.465 --> 18:29.967 You can feel the purity of mind. 18:31.448 --> 18:35.012 In the moment when you're mindful, the objects are the same. 18:35.072 --> 18:36.073 You still feel the pain. 18:36.414 --> 18:38.155 You still hear the sound, see the sight. 18:39.377 --> 18:40.498 You still watch your stomach. 18:41.899 --> 18:42.740 Your mind is clear. 18:43.841 --> 18:44.742 You know it as it is. 18:44.823 --> 18:49.868 When you lift your foot and you're aware of it just as lifting, in that moment you can feel the clarity. 18:51.289 --> 18:52.110 Your mind is clear. 18:53.572 --> 18:54.533 Careful attention. 18:55.114 --> 18:58.337 It's really the core of what we're after here, the core of our practice. 19:02.215 --> 19:07.422 So these three, don't forget about these three and make them the focus of your meditation. 19:10.687 --> 19:15.313 Not meaning you have to go looking for them, but be very careful that this is what we're after. 19:16.434 --> 19:17.977 This is what we're out to destroy. 19:17.997 --> 19:27.109 If you want to know whether your practice is progressing, you can ask yourself, am I coming to free myself from greed, from anger and delusion? 19:28.760 --> 19:36.952 It's more something you over the years, you can start to a month, weeks, whatever you can start to see a different your practice for a year. 19:36.972 --> 19:42.760 You can ask yourself over this year, have I started to desire things less? 19:43.101 --> 19:45.324 Have I started to become less angry? 19:46.345 --> 19:48.608 Have I started to become less delusional, deluded? 19:50.571 --> 19:53.856 This is how you determine whether your practice is successful. 19:57.970 --> 20:04.970 So that's the dummy for tonight. 20:04.990 --> 20:08.841 Do we have any questions? 20:09.698 --> 20:10.119 We do. 20:11.060 --> 20:15.367 Bhante, when I do a repetitive task, I note the different parts of this task. 20:15.788 --> 20:18.092 But sometimes I anticipate the next action. 20:18.693 --> 20:24.182 For example, when I do walking meditation, sometimes I anticipate that I have to stop at the end of the path. 20:24.823 --> 20:26.766 And sometimes just before I have to stop. 20:27.447 --> 20:28.328 How should I note that? 20:28.669 --> 20:31.253 Is it anticipation or intention? 20:31.293 --> 20:32.094 Thanks. 20:33.357 --> 20:35.520 You can say intending or wanting or something. 20:38.099 --> 20:39.641 You can also say anticipating. 20:41.522 --> 20:43.444 If it's too much, you can just say knowing, knowing. 20:47.068 --> 20:49.951 But yeah, that's a good, great that you're able to see that. 20:53.274 --> 20:57.158 I have been going through your meditation techniques and applying it in my daily life. 20:57.938 --> 20:58.959 Yes, it really works. 20:59.720 --> 21:06.026 My mind is like a decaying radioactive element emitting too much thoughts and playing scenarios. 21:06.767 --> 21:07.768 It's calming down a bit. 21:08.255 --> 21:09.316 Thank you for your remedy. 21:10.478 --> 21:10.999 Question. 21:11.459 --> 21:19.090 When I say I feel jealous and I say to myself, disliking, disliking, these words eventually halt my mind in further thinking. 21:19.911 --> 21:26.741 Does the disliking word prevent the reaction which should have taken place in the mind if we hadn't said disliking at that moment? 21:29.064 --> 21:29.284 Yes. 21:32.892 --> 21:39.300 If you hadn't said disliking, instead there would be a reaction to the disliking, which is generally a buildup of more disliking. 21:40.842 --> 21:42.644 So you're able to calm it down. 21:45.328 --> 21:51.756 When you focus on the disliking, your mind no longer is interested in the object of the disliking. 21:51.796 --> 21:52.737 It forgets it. 21:53.558 --> 21:56.942 And so the disliking has no more food, no more fuel. 21:59.183 --> 22:00.945 Moreover, your state of mind is pure. 22:01.586 --> 22:11.097 So even if you then focus on the object and say, thinking, thinking, and so on, then there's no more the disliking order. 22:15.582 --> 22:17.644 Why is it that we cling to bad thoughts? 22:18.105 --> 22:22.330 You would think because they're bad and you dislike them that there would be no need to bring them up. 22:25.994 --> 22:26.254 Hmm. 22:27.719 --> 22:29.902 That'd be nice, no? 22:29.942 --> 22:31.964 Well, you give them a power, right? 22:32.084 --> 22:34.307 You create an energy. 22:35.368 --> 22:38.833 Greed and aversion work in the same way because they give energy to the thoughts. 22:39.934 --> 22:41.876 They go away when you stop giving them energy. 22:43.418 --> 22:47.824 And you free yourself from so much when you stop attending to them. 22:50.848 --> 22:54.212 When you stop reacting to them. 22:54.232 --> 22:55.313 There's an energy involved. 22:58.499 --> 23:02.306 But that's one way of explaining it. 23:02.386 --> 23:04.169 Another way of explaining it is it's a habit. 23:05.672 --> 23:12.604 When you dislike something, and every time the thought comes up, you dislike it more. 23:15.369 --> 23:17.152 And you tend to dislike anything. 23:17.172 --> 23:22.802 You start to dislike anything that even remotely resembles the original thing that you were disliking. 23:28.992 --> 23:32.616 But yeah, why they come up, that's because of the energy that you give to them, for sure. 23:38.623 --> 23:44.609 Fonte, could you comment on the iddhipadas, specifically their role in insight meditation and in daily life? 23:45.490 --> 23:56.923 Sometimes I find myself determining to use a particular iddhipada, such as working up desire to practice or evaluating if I'm practicing correctly, occasionally during formal meditation. 23:57.258 --> 23:59.461 Is this good form or too speculative? 24:01.704 --> 24:02.265 It's fine. 24:02.586 --> 24:04.709 Just don't confuse it with actual meditation. 24:05.310 --> 24:07.613 This is the reflection portion where you step back. 24:07.833 --> 24:12.280 Vimangsa is the fourth one where you step back and speculate. 24:13.662 --> 24:14.583 Am I doing it right? 24:15.064 --> 24:15.925 Am I doing it wrong? 24:16.966 --> 24:18.569 Am I progressing properly? 24:19.570 --> 24:22.354 And you think, I need to be, I really don't have the 24:23.617 --> 24:25.801 the desire to meditate. 24:26.241 --> 24:29.106 I should really work on that and really appreciate the meditation. 24:31.029 --> 24:34.975 Or you don't have energy and you think, wow, well, here I go. 24:35.436 --> 24:36.237 I'm getting lazy. 24:38.641 --> 24:47.295 It's a good way to not to purposefully push for these four, but to realize where you're lacking. 24:47.377 --> 24:53.043 Because wherever you're lacking in one of these four, or in any good Dhamma really, it's because of something. 24:53.063 --> 24:55.906 It's because of greed, or it's because of anger, or it's because of delusion. 24:56.006 --> 24:58.689 Or more detailed, it's because of the five hindrances. 24:59.610 --> 25:04.795 So noticing where you're lacking is a great way to ferret out the things that you're not being mindful of. 25:04.815 --> 25:08.840 You start to realize, I'm not really being mindful of my desire to lie down and sleep. 25:09.060 --> 25:15.747 I'm not being mindful of the frustration, or the anger, or the disliking, or the boredom. 25:23.810 --> 25:25.913 I think what you're talking about is fine. 25:25.933 --> 25:28.856 These things are not tricks. 25:28.957 --> 25:30.038 They can be supports. 25:30.839 --> 25:32.441 And reflection is a good support. 25:32.721 --> 25:34.403 But there's no escape. 25:34.624 --> 25:37.107 In the end, you just have to meditate on it. 25:37.127 --> 25:42.374 These things are useful for helping you realize what it is that you may not be noting properly. 25:42.514 --> 25:48.281 That's all. 25:48.301 --> 25:50.544 Are Arahants always in the fourth jhana? 25:52.006 --> 25:52.146 Nope. 25:55.771 --> 26:03.782 Some Arahants never reach the fourth jhana. 26:03.802 --> 26:04.663 They wouldn't live too long. 26:04.703 --> 26:06.746 I assume you can't eat when you're in the fourth jhana. 26:08.047 --> 26:09.389 That's right. 26:09.409 --> 26:11.632 An understanding of what is the fourth jhana. 26:11.652 --> 26:17.080 And in fact, it seems like there's different things that can be called jhana. 26:17.100 --> 26:18.762 So it's really hard to say. 26:18.802 --> 26:24.850 But in a technical, like with Suddhimagga-based way, no, they're certainly not always in the fourth jhana. 26:28.846 --> 26:32.273 Pante, can you recommend any reading regarding the experience of dying? 26:32.313 --> 26:33.034 Thank you. 26:35.078 --> 26:35.700 Any reading? 26:36.982 --> 26:40.850 Mahasi Sayada has a book called the Pura Bhedasutta that you might be interested in. 26:41.712 --> 26:46.020 It's a commentary on the Buddha's teaching on the Pura Bhedasutta. 26:46.040 --> 26:49.808 Dhamma to be accomplished before death. 26:51.762 --> 26:58.012 Another one is the Mahasi Sayadaw's teaching on Paticca Samupada, which details the death process. 26:58.312 --> 26:58.973 That's a good one. 27:02.960 --> 27:09.390 The Dhamma Chakrabartini, his discourse on the Dhamma Chakrabartini is a good one as well. 27:10.512 --> 27:14.198 Not much about, but there's some stuff about rebirth in there. 27:16.682 --> 27:18.124 Yeah, under the second noble truth. 27:20.062 --> 27:22.284 Anything by the Mahasi side of it. 27:22.304 --> 27:24.787 Those are the ones that talk about death that I can think of. 27:30.712 --> 27:31.854 Anything else on death? 27:31.874 --> 27:35.517 I mean, if you're asking about the Buddha's teachings specifically. 27:38.940 --> 27:40.582 Some sutta in the Buddha's teachings. 27:44.646 --> 27:45.647 Something on death. 27:49.880 --> 27:54.707 I'm sure there is lots in there, but nothing stands out particularly. 27:55.869 --> 27:57.511 Maybe some guy has a good one. 27:58.152 --> 28:01.337 He's full of stuff like this. 28:06.484 --> 28:07.245 New meditator. 28:07.986 --> 28:09.228 I don't get concepts yet. 28:09.508 --> 28:11.331 I look at my cat and I see a cat. 28:11.598 --> 28:14.781 I touch my cat, and I love my cat, but the cat is a concept. 28:15.642 --> 28:19.306 My friend sees a cat, but he is a concept, and he is also seeing a concept. 28:19.887 --> 28:20.948 And I am a concept. 28:21.548 --> 28:26.513 If we all are concepts and don't really exist, why am I bothering to look after my horse and my cat? 28:27.114 --> 28:28.616 Why is it wrong to kill a concept? 28:29.757 --> 28:30.518 I keep meditating. 28:30.558 --> 28:33.941 Will this become clear, or should I study this intellectually also? 28:34.622 --> 28:36.243 It'll become clear through meditation. 28:38.626 --> 28:39.647 But... 28:43.930 --> 28:47.055 The point is to not give rise to greed, anger or delusion. 28:48.470 --> 29:18.325 so if your mind is free from those things then there's no need to do anything the problem is we live in terms of concepts and it's not that we should give up and discard them that we should understand that they're not they're not exactly the reality the underlying reality is only experience the problem is when you do things like kill your cat you engage in an incredible amount of greed 29:18.305 --> 29:33.947 or sorry, of anger and delusion involved with harming, the intention to harm because you see it as a cat and you're thinking about ending its life. 29:35.309 --> 29:39.955 I guess the point is, if you're killing your cat, then you're thinking in terms of concepts. 29:40.836 --> 29:47.265 So if you weren't thinking in terms of concepts, it would be impossible to kill your cat because you wouldn't see your cat. 29:48.983 --> 29:58.279 But because you're thinking in terms of concepts, you have the anger and you have the delusion relating to harming the cat. 29:58.299 --> 30:03.448 You can't kill a concept. 30:06.365 --> 30:10.752 I mean, the point is, in reality, there are no concepts to kill. 30:11.593 --> 30:21.428 But when you deal with concepts and you think of killing your cat, there's anger and delusion, which are real. 30:22.089 --> 30:27.057 So your reality is affected by your relationship to the concept. 30:29.315 --> 30:29.756 That's all. 30:30.677 --> 30:33.543 Which is why if you kill the cat accidentally, there's no problem. 30:34.244 --> 30:41.737 Because the underlying reality doesn't support the suffering. 30:42.379 --> 30:43.440 It doesn't make it a problem. 30:43.460 --> 30:44.362 It doesn't support the killing. 30:45.805 --> 30:49.872 It didn't actually cultivate unwholesome mind states. 30:54.847 --> 30:57.230 It doesn't mean that the cat doesn't exist exactly. 30:57.270 --> 31:04.619 It means that what you call a cat is actually just seeing and hearing and smelling and tasting and feeling and thinking. 31:04.659 --> 31:09.746 Buddhism isn't so much about what is out there, like does this room exist? 31:10.427 --> 31:12.930 Does that person or that cat over there exist? 31:14.592 --> 31:18.036 It's more about what is real 31:19.349 --> 31:22.214 in an ultimate sense of experience. 31:22.955 --> 31:28.485 So we're just talking in a different language, really, or looking at things from a different point of view. 31:28.525 --> 31:35.518 And from the point of view of experience, you don't ever experience a cat, is all that the Buddha is really saying, all that Buddhism really says. 31:35.498 --> 31:37.762 You don't experience a cat. 31:37.802 --> 31:41.409 You experience seeing, hearing, smelling, tasting, feeling, and thinking. 31:41.429 --> 31:43.392 You can never experience a cat or a person. 31:44.334 --> 31:47.019 That's why they're considered concepts. 31:47.039 --> 31:51.988 Because according to the paradigm of experience, they don't exist. 31:53.707 --> 31:58.719 I mean, if you think about it, from a scientific point of view, it's also quite easy to understand. 31:59.521 --> 32:00.343 Cat doesn't exist. 32:00.404 --> 32:01.546 It's made up of molecules. 32:01.967 --> 32:03.010 Molecules don't exist. 32:03.130 --> 32:10.348 They're made up of particles, made up of subatomic particles, which are made up of who knows what, quantum fields, apparently, whatever that means. 32:14.260 --> 32:15.121 That's a good question. 32:16.443 --> 32:17.665 And I wouldn't worry too much about it. 32:18.265 --> 32:20.689 More in terms of your meditation. 32:21.329 --> 32:25.014 When you're meditating, try to see reality rather than concepts. 32:25.855 --> 32:28.178 So if you hear a cat, you're not actually hearing a cat. 32:28.419 --> 32:30.301 You can't say cat, cat. 32:30.321 --> 32:31.543 You have to say hearing, hearing. 32:32.144 --> 32:33.465 A cat arises in your mind. 32:33.806 --> 32:34.507 Well, that's a cat. 32:35.148 --> 32:38.412 Because if I play back a recording of a cat, it's not actually a cat. 32:40.180 --> 32:49.602 There's this whole, it's a real, it's not just Buddhism, you know, philosophy asked this question, and this is where the movie The Matrix came from, this idea of a brain in a vat. 32:50.204 --> 32:54.173 It precedes The Matrix, but it's this idea, how do you know you're not just a brain in a vat? 32:55.604 --> 33:05.164 a vat of fluid to keep the brain alive, hooked up to a machine to feed you stimuli and make you think that you're seeing a cat. 33:06.106 --> 33:07.429 Because it would be indistinguishable. 33:07.489 --> 33:12.279 With the right equipment, you wouldn't be able to tell the difference. 33:12.299 --> 33:15.165 It could just be a brain in a vat or any number of different things. 33:16.411 --> 33:18.735 This could all be Krishna-lila. 33:19.075 --> 33:21.840 Could this be Krishna's games he's playing? 33:21.920 --> 33:23.122 Maya, this could all be. 33:23.282 --> 33:24.865 According to Hinduism, that's what it is. 33:24.925 --> 33:27.589 We can't know whether it's one or the other. 33:27.629 --> 33:30.333 This is how concepts work. 33:30.353 --> 33:34.420 What we can know, and this is why Buddhism is so important and so useful, 33:36.003 --> 33:36.864 We can know. 33:37.505 --> 33:38.406 Hearing is hearing. 33:38.426 --> 33:39.207 Seeing is seeing. 33:39.567 --> 33:40.408 Smelling is smelling. 33:40.448 --> 33:41.410 Tasting is tasting. 33:41.490 --> 33:42.211 Feeling is feeling. 33:42.251 --> 33:42.991 Thinking is thinking. 33:43.592 --> 33:44.453 Those can't change. 33:44.794 --> 33:48.558 We don't know what we're seeing, whether it's this or that or real or not real. 33:49.620 --> 33:58.390 But what we know is real, and that's why we call it ultimate reality, is experience. 33:58.410 --> 33:59.091 Hope that helps. 34:03.745 --> 34:32.723 is it just me or can i not find the commitments when you use the option to add everything on one page maybe it's just a bug i don't know if you can't go to the go to the issues and add and add an issue why would they click on the question doesn't it disappear and here's sanka's question but they are 34:33.040 --> 34:39.468 Vimamsa and, sorry, vimamsa and vichara synonymous. 34:39.989 --> 34:41.651 No. 34:41.671 --> 34:43.974 Vimamsa refers to a type of wisdom, I believe. 34:44.515 --> 34:47.398 It's sort of a reflection. 34:49.261 --> 34:52.585 Vichara is applied thought. 34:54.438 --> 35:02.450 Ritaka is applied meaning going to the object. 35:02.510 --> 35:06.897 Vichara is sustained thought, when you fix on an object. 35:09.241 --> 35:13.047 You grasp the object like that, something like that. 35:14.830 --> 35:15.771 It's actually a little bit of 35:17.911 --> 35:20.335 different explanations about these two. 35:20.395 --> 35:27.448 But vitaka and vichara, vichara is just thinking about something, basically, a type of thinking. 35:28.791 --> 35:34.321 Vimangsa is discerning, discernment. 35:34.381 --> 35:37.827 It's often translated as, I think, being discerning about something. 35:43.679 --> 35:53.084 When the Buddha became enlightened and he sat in meditation for some weeks after, did you ever describe what was going on during that time? 35:55.711 --> 35:57.115 Well, how do you mean what was going on? 35:58.630 --> 36:05.259 Well, after he, if I remember correctly, after he became enlightened, he sat for some weeks, six weeks or so. 36:06.240 --> 36:06.701 Seven. 36:07.242 --> 36:07.963 Seven weeks. 36:09.725 --> 36:14.091 That seems, I was just curious if I know what was going on. 36:14.111 --> 36:15.113 There were seven different places. 36:15.273 --> 36:20.941 Are you talking about, because there are seven different places, seven different events, seven weeks, seven different things. 36:21.762 --> 36:22.663 Is that what you're referring to? 36:23.644 --> 36:24.966 Yes, I don't know those. 36:25.487 --> 36:25.727 Okay. 36:26.528 --> 36:27.810 The first, let me see. 36:29.309 --> 36:34.534 There's actually in Singhalese, and so Sanka can probably help me with this, Singhalese, there's a chant that we do. 36:35.255 --> 36:49.549 Patamang Bodhipalangkang is the first week he just spent seven days sitting under the Bodhi tree in enlightenment. 36:49.569 --> 36:58.337 Dutyang Patamang Bodhipalangkang Dutyang Animis Dutyang 37:00.072 --> 37:13.913 The second one is where he stood up and he stared at the Bodhi tree. 37:19.310 --> 37:20.392 I forget the Pali. 37:22.416 --> 37:26.845 I forget it. 37:27.386 --> 37:32.256 The third one. 37:36.758 --> 37:43.712 The third week, so the second week he actually stood for a week staring at the Bodhi tree. 37:43.732 --> 37:55.054 For the third week, he spent a week walking back and forth between where he had stood, the Animisa Jetia, 37:58.375 --> 37:59.858 And the Bodhi tree. 37:59.918 --> 38:01.040 And you walk back and forth. 38:01.060 --> 38:03.605 And you can still, if you go to Bodh Gaya, you can see all these seven. 38:04.206 --> 38:07.472 And we walked around to all seven of them and talked about them last time I was there. 38:09.156 --> 38:13.043 And I've done walking meditation several times where the Buddha is said to have walked. 38:20.549 --> 38:25.257 That's how it goes. 38:25.558 --> 38:35.115 means student, guest, I think. 38:38.318 --> 38:41.904 In the fourth week he spent reflecting on the Abhidhamma. 38:41.924 --> 38:46.691 He spent in what is called the Ratana, the Ratanagara. 38:46.711 --> 38:52.781 The Agara means a palace or a place, a kuti or something, a dwelling. 38:53.301 --> 38:56.206 And Ratana means jewel, so the jeweled house. 38:57.087 --> 38:58.790 But the jewel was actually the Abhidhamma. 38:58.830 --> 39:01.474 So he sat for seven days contemplating the Abhidhamma. 39:04.019 --> 39:17.060 And on the seventh day, one day for each of the seven books, which is interesting because I think the fifth book was only written much later, but apparently the Buddha laid down the framework for it, something like that. 39:18.082 --> 39:21.167 Anyway, the seventh book, when he got to the seventh book, 39:21.147 --> 39:48.403 his body sent forth these rays of light this is where the actually this is where the flag comes from you know the Buddhist flag with with the six colors that's supposed to be the six rays of the Buddha that emitted from his body just out of the profundity of the wisdom believe it or not the Duttang Ratanagarang Pancham Panchamang 39:58.120 --> 40:03.206 The Anjapala tree, that's where... 40:22.290 --> 40:23.071 I'm going to get it wrong. 40:23.191 --> 40:27.216 One of them is where he met these two... 40:29.018 --> 40:30.100 I can't remember. 40:30.120 --> 40:33.565 I'm going to get my story straight. 40:39.815 --> 40:40.757 And I'll find it for you. 40:40.857 --> 40:42.580 Wait, I need to know. 40:45.324 --> 40:45.625 Is it? 40:45.705 --> 40:46.126 No. 40:46.146 --> 40:47.027 Where did that come from? 41:10.565 --> 41:11.266 Right. 41:11.286 --> 41:11.968 Mahavagga. 41:15.915 --> 41:16.116 Right. 41:16.136 --> 41:16.597 Oh, here they are. 41:17.138 --> 41:20.905 What did he do with the Anjapala tree? 41:29.642 --> 41:30.143 Right. 41:37.042 --> 41:41.308 So he sat for seven days. 41:43.170 --> 41:43.410 Right. 41:43.651 --> 41:54.806 Yes, this one man came up to him and asked him, what makes one a Brahmin? 41:54.946 --> 41:59.452 Is that what he's asking? 42:00.814 --> 42:01.935 What makes one a Brahmin? 42:05.442 --> 42:10.407 And what are the brahmana, what are the dhammas that make one a brahmana? 42:12.243 --> 42:18.489 And the Buddha taught, yo brahmano bahita papadhammo. 42:18.509 --> 42:19.310 It's a play on words. 42:19.330 --> 42:24.235 Brahmano, brahmana, brahman. 42:24.255 --> 42:30.661 The Buddha takes it to mean from bahita, papadhamma. 42:30.681 --> 42:33.845 It means the papadhamma, evil dhamma, has gone outside. 42:34.405 --> 42:37.969 That's what is a brahmana. 42:37.989 --> 42:41.372 And how you call someone a nikasawa, 42:42.500 --> 42:43.761 No. 42:46.364 --> 42:54.814 Anyway, he gives some names here, plays on words, really, etymology that is, I think, specific to the Buddha himself. 42:55.795 --> 42:56.837 He spent seven days there. 42:57.237 --> 43:02.203 And the only thing that happened is this one guy came up to him and asked him this question. 43:03.224 --> 43:06.247 The sixth week, he spent under the Mucalinda tree. 43:06.728 --> 43:12.034 And this one we all know of the snake. 43:12.402 --> 43:13.944 Oh, yeah, yeah. 43:14.385 --> 43:15.706 Muchalinda was this snake. 43:15.726 --> 43:18.690 So for those seven days, it stormed. 43:20.072 --> 43:28.563 And this Muchalinda Naga put his snake head over the Buddha and wrapped him up in his coils. 43:29.945 --> 43:34.411 He said, May the blessed one not be cold. 43:35.072 --> 43:37.255 May he not be hot. 43:38.857 --> 43:39.658 And so on and so on. 43:43.385 --> 43:45.087 And then the Buddha gave another udana. 43:45.107 --> 43:48.290 He gave an exalted utterance at the end. 43:48.310 --> 43:48.330 . 43:54.857 --> 43:56.459 Happiness is the solitude. 43:56.499 --> 44:06.010 Happiness is the solitude of the content, something like that. 44:06.030 --> 44:06.690 Oh, thank you, Bhante. 44:06.710 --> 44:07.251 The seventh. 44:07.451 --> 44:08.052 We're not done. 44:08.072 --> 44:08.793 Oh, wait. 44:08.833 --> 44:10.995 Actually, I'm going in the wrong order. 44:13.675 --> 44:14.977 Oh, did I go in wrong order? 44:16.059 --> 44:18.162 Oh, you know, number seven is Raja Yatana. 44:20.065 --> 44:27.736 And at the Raja Yatana tree, yeah, this is where he met these two, Tapusa and Balika. 44:29.619 --> 44:32.564 And Tapusa and Balika, what are the names? 44:32.604 --> 44:33.144 Samayana. 44:34.647 --> 44:35.548 Tapusa... 44:37.081 --> 44:39.224 Is that their two names, or is that their same name? 44:40.346 --> 44:46.075 Yeah, Tapusa or Tapasu, it depends how you say it, and Bhalika. 44:47.518 --> 44:49.481 And this is an interesting story. 44:49.501 --> 44:53.367 These guys came to him, and they asked him some questions. 44:53.387 --> 44:55.590 Let's look at the English here, if I get it right. 44:57.574 --> 45:00.338 Oh, no, they came to see him, and they offered him... 45:05.988 --> 45:09.467 and they offered him some food and 45:17.159 --> 45:20.866 And the Buddha gave them a teaching. 45:21.847 --> 45:23.210 Somehow he talked to them. 45:24.452 --> 45:27.257 And they accepted the Buddha and the Dhamma as their refuge. 45:27.337 --> 45:39.579 So the first interesting thing about these two guys is they are the first people, and maybe the only people, who actually took refuge in the Buddha and the Dhamma. 45:39.599 --> 45:42.103 So you talk about the Tisarana, these are the Dwisarana. 45:43.265 --> 45:44.406 Because there was no Sangha yet. 45:45.187 --> 45:49.252 So these two sat down and took refuge in the Buddha and the Dhamma. 45:51.775 --> 45:53.857 And so on our exams, we have to learn that. 45:55.059 --> 45:57.782 Who were the first Dvi Sarana? 45:57.802 --> 46:00.926 We have to answer these two guys. 46:01.506 --> 46:05.471 But the other interesting thing about them is they took some hairs. 46:05.671 --> 46:08.935 The Buddha gave them some hair, and they took these hair home. 46:12.948 --> 46:17.455 And the interesting thing is that the Sri Lankans say they took them to Sri Lanka, right? 46:21.301 --> 46:23.024 The Burmese say they took them to Burma. 46:23.825 --> 46:25.668 The Thais say they took them to Thailand. 46:25.728 --> 46:28.452 The Cambodians, I think, say they took them to Cambodia. 46:29.474 --> 46:30.456 The first relics. 46:31.237 --> 46:31.397 Yeah. 46:31.738 --> 46:33.080 Everybody's got these hairs. 46:34.402 --> 46:36.505 They're in all the different Buddhist countries. 46:36.846 --> 46:38.348 Yeah. 46:39.475 --> 46:42.197 That was the seven week he spent seven weeks under that tree. 46:42.998 --> 46:45.440 So it does actually talk about where he spent the seven weeks. 46:45.861 --> 46:49.224 I don't think this part actually does mention all seven of them. 46:49.244 --> 46:55.669 But that was interesting. 46:55.690 --> 46:56.410 Thank you. 46:59.153 --> 47:05.839 During your interview with David Holmes, he said there was a head monk that everyone could see vibrations coming out of him. 47:06.439 --> 47:07.440 How common is that? 47:09.445 --> 47:11.108 I've never seen such vibrations. 47:13.372 --> 47:16.197 Maybe he just meant good vibrations, you know, like good vibes. 47:18.121 --> 47:20.125 But you think you could see vibrations? 47:21.407 --> 47:22.088 Never heard of it. 47:27.097 --> 47:28.219 David's a monk now, you know. 47:28.400 --> 47:29.021 He's ordained. 47:29.682 --> 47:31.285 I haven't seen him since he ordained, but 47:33.357 --> 47:40.286 I mean, he follows a bit of a different tradition, I guess you could say. 47:46.694 --> 47:51.040 So I can't comment really on the things he said. 47:51.341 --> 47:53.103 He's a good teacher. 47:53.363 --> 47:56.327 He's got great things to say. 47:58.400 --> 48:01.825 He was a mess, you know, because of his heart. 48:01.845 --> 48:03.247 It was really interesting to watch. 48:03.307 --> 48:06.693 He was confused and saying things, and it was like he was going senile. 48:07.434 --> 48:12.602 And then he had this heart operation, and suddenly, sharp was attacked. 48:18.971 --> 48:20.073 Yeah, that was so nice to see. 48:20.413 --> 48:22.737 He became a monk just about a month ago. 48:29.821 --> 48:31.463 So you're all caught up on questions, Bonte. 48:32.263 --> 48:32.864 All right. 48:32.884 --> 48:33.665 Well, thanks, everyone. 48:34.386 --> 48:36.107 Keep up the good work. 48:36.127 --> 48:37.609 Lots of people meditating tonight. 48:37.889 --> 48:41.032 We've got a number up in the top right corner that tells us there are 21 people. 48:41.072 --> 48:43.455 Is that right, on our site? 48:43.475 --> 48:43.775 22. 48:46.998 --> 48:52.984 That's really accurate, but I guess there's 22 people tuned in, and that's going to be a long list of people who meditated tonight. 48:54.906 --> 48:55.947 And... 48:58.171 --> 49:00.278 On the Hangout, we've got 42 viewers. 49:03.268 --> 49:04.251 Great. 49:04.271 --> 49:05.395 Thanks for tuning in, everyone. 49:05.435 --> 49:07.843 Thanks, Robin, for your help. 49:07.863 --> 49:08.706 Thank you, Bhante. 49:08.867 --> 49:09.328 Good night.