1 00:00:02,647 --> 00:00:04,830 Hello and welcome back to our study of the Dhammapada. 2 00:00:05,171 --> 00:00:11,760 Today we continue on with verses numbers 38 and 39, which read as follows. 3 00:00:13,883 --> 00:00:28,384 anavati tajitasa sadhamang avijanato pariplavapasadasa panyana paripurati 4 00:00:31,537 --> 00:00:59,873 anavasuttacchittasa ananvahattacchittasa punyapapahinasat papapahinasat nathiccagaratobayam nathiccagaratobayam which means anavattacchittasa 5 00:01:00,224 --> 00:01:23,262 For one whose mind is not settled down, who doesn't have penetrating knowledge into the good dhamma or the good truth, who has wavering faith, 6 00:01:24,777 --> 00:01:32,167 panyana paripurati, wisdom does not come to fulfillment, to complete fulfillment. 7 00:01:34,850 --> 00:01:46,426 And thirty-nine, anavasuta citasa, for one whose mind is not sodden or soaked. 8 00:01:46,446 --> 00:01:52,894 Ananvahata citasa, who is not afflicted in the mind, 9 00:01:54,595 --> 00:02:01,628 Who has abandoned both goodness and evil. 10 00:02:05,155 --> 00:02:11,727 For such an awakened one there is no fear or there is no danger. 11 00:02:15,554 --> 00:02:24,710 So these two verses were told in regards to a very memorable story and one with a very good lesson for all of us. 12 00:02:26,172 --> 00:02:37,512 So the story goes that in the time of the Buddha there was a man who was the son of a good family and he was 13 00:02:38,707 --> 00:02:47,243 He was a very hardworking person and he worked as a farmer, I think, or he worked as a merchant or something. 14 00:02:47,283 --> 00:02:49,507 He was very diligent in his work. 15 00:02:50,108 --> 00:02:51,250 Sorry, he was raising cows. 16 00:02:51,951 --> 00:02:55,618 He was raising oxen. 17 00:02:56,425 --> 00:03:04,676 And one day he was looking after the herd and he realized that one of his oxen had disappeared. 18 00:03:04,936 --> 00:03:11,424 And so he went off into the forest to look for this missing ox, missing cow, I think. 19 00:03:14,628 --> 00:03:21,037 And he spent all day, all day, until around, or all morning, until around midday, looking for this ox. 20 00:03:21,958 --> 00:03:24,441 And finally he saw it, finally he found it. 21 00:03:24,640 --> 00:03:27,811 and he had gone all morning without eating anything. 22 00:03:28,292 --> 00:03:34,313 So he brought the ox back home or he brought the ox along and before he got back to his 23 00:03:34,732 --> 00:03:44,591 his house, he was so famished and fatigued by this search that he thought to himself that he should find some food for his mid-day meal. 24 00:03:45,312 --> 00:03:56,554 And he remembered that the monks, there was a Buddhist monastery nearby, and he figured that, well, he could probably, these monks are nice people, probably they'll give me some leftover food, you know, whatever scraps they have left. 25 00:03:57,850 --> 00:04:09,932 And so he tied the cow to a tree or something by the side of the road and went off to the monastery where the monks were staying. 26 00:04:11,174 --> 00:04:13,738 And he came up to them and asked them if they had any food left over. 27 00:04:13,899 --> 00:04:18,627 And so they pointed him out to the place where they would dump all their food together when it was finished. 28 00:04:19,012 --> 00:04:21,434 put it in a bin or something. 29 00:04:22,936 --> 00:04:32,625 And he went over to look and he saw that there was such delicate food or such delicacies, such high quality food. 30 00:04:34,167 --> 00:04:36,710 And he was amazed because this was the leftovers. 31 00:04:36,750 --> 00:04:44,277 All the monks had eaten their fill and all that was left or what was left was the most delicate food. 32 00:04:44,257 --> 00:04:55,453 And he started eating it and just the taste of it and the way it was prepared and everything, he was amazed by the quality of this food that he himself didn't normally get. 33 00:04:55,473 --> 00:04:57,976 So he thought to himself, well, this must be a special occasion. 34 00:04:58,657 --> 00:05:01,401 And he asked the monks, he said, what is it today? 35 00:05:02,062 --> 00:05:09,252 There's some marriage or something, the king is giving you dana today or there's some special occasion that you get this kind of food. 36 00:05:10,987 --> 00:05:14,451 And the monks were kind of surprised and they said, oh, no, this is what we get every day. 37 00:05:14,491 --> 00:05:17,535 This is the kind of food that people give us every day. 38 00:05:17,575 --> 00:05:18,776 There's nothing special about today. 39 00:05:19,797 --> 00:05:31,731 And he was amazed and he thought to himself, I could work all day and all night, even on a good day when I have many customers or when I have good pay and good work and so on. 40 00:05:32,572 --> 00:05:36,677 Even working all day and all night, I would never be able to taste such delicate food. 41 00:05:36,737 --> 00:05:38,479 And these monks say they get it every day. 42 00:05:40,990 --> 00:05:42,813 And so much greed arose in him. 43 00:05:42,853 --> 00:05:45,277 And I mean, you can understand. 44 00:05:45,297 --> 00:05:52,288 He had spent all morning in this search for this ox, which cost him a lot of time and probably some money in the end. 45 00:05:54,231 --> 00:05:57,075 And so he was... 46 00:05:59,063 --> 00:06:01,305 He thought to himself, wow, what am I doing? 47 00:06:01,325 --> 00:06:04,969 It just made him realize what a useless life he was living. 48 00:06:05,450 --> 00:06:13,778 Here he was trying to make his living with oxen in ordinary ways and striving and working so hard and getting nothing out of it. 49 00:06:13,838 --> 00:06:15,600 So he saw how fruitless it was. 50 00:06:17,162 --> 00:06:19,845 And so he thought to himself, why don't I just become a monk? 51 00:06:20,285 --> 00:06:24,970 And then I can live like this and get what I want and not have to do hardly anything, he thought. 52 00:06:27,464 --> 00:06:33,233 And so he asked the monks and he arranged everything at home and he came back and he ordained as a monk. 53 00:06:34,055 --> 00:06:37,660 And he was so happy as a monk because of course he got all this delicious food. 54 00:06:37,700 --> 00:06:46,455 And so he became very fat and very greedy as a result of this. 55 00:06:46,475 --> 00:06:49,219 And so he would just sit around and eat and do nothing. 56 00:06:50,465 --> 00:06:56,053 And eventually, as time went on, he realized how disgusting this was, that all he was doing now with his life was eating. 57 00:06:56,073 --> 00:07:04,746 And of course, he had this energy in him that was left over from working. 58 00:07:04,766 --> 00:07:08,211 And so he thought that this was kind of a waste of his life. 59 00:07:08,772 --> 00:07:09,853 He thought, what am I doing here? 60 00:07:10,114 --> 00:07:12,337 I'm just getting fat and greedy. 61 00:07:12,998 --> 00:07:15,882 And he could feel the defilements actually increasing in his mind. 62 00:07:16,992 --> 00:07:19,357 And so he thought to himself, this is not the life for me. 63 00:07:19,377 --> 00:07:21,662 This is a disgusting, evil sort of life. 64 00:07:22,945 --> 00:07:24,789 And so he decided, he said, I better disrobe. 65 00:07:26,493 --> 00:07:30,642 Better that I go and live a noble life or a life of some purpose as a layman. 66 00:07:33,068 --> 00:07:35,774 And so he disrobed and went back to his work. 67 00:07:35,794 --> 00:07:36,435 And of course, 68 00:07:36,803 --> 00:07:40,107 As he was toiling, his body became thin and wretched again. 69 00:07:40,147 --> 00:07:48,876 And he was so overworked and he was so tired that again he started to think about the monastery and about living life as a monk. 70 00:07:52,180 --> 00:07:53,261 And again his mind changed. 71 00:07:53,301 --> 00:07:57,346 Again he became discontent with Salimah. 72 00:07:57,606 --> 00:07:59,368 And again he thought of the monastery. 73 00:08:00,277 --> 00:08:08,591 And so back he went to the monastery and asked the monks, oh please, please, please, I really made a mistake. 74 00:08:08,852 --> 00:08:11,356 Life out there is so much suffering and it's so meaningless. 75 00:08:11,416 --> 00:08:14,161 And of course he would talk really well to the monks. 76 00:08:14,221 --> 00:08:20,732 And the monks thought that the one thing that when he was a monk, because the commentary explains that when he was a monk, 77 00:08:21,353 --> 00:08:23,135 The one thing that he did do was help the monks. 78 00:08:23,235 --> 00:08:30,421 So he was very helpful and quite energetic in doing good deeds, doing good things, or supporting the senior monks. 79 00:08:32,603 --> 00:08:38,429 And you might say it was because of his propensity for hard work as a layman. 80 00:08:40,431 --> 00:08:43,213 And so they did look kindly upon him, and they let him ordain again. 81 00:08:43,253 --> 00:08:50,500 And again, he was quite helpful, but he was also very greedy and very lazy, and he just got fat again. 82 00:08:51,222 --> 00:08:55,069 And so again he became discontented that this is kind of a useless life. 83 00:08:55,129 --> 00:08:56,512 And again he decided to disrobe. 84 00:08:56,532 --> 00:08:57,834 He became discontent as a monk. 85 00:08:58,435 --> 00:09:04,887 Another reason, of course, might be because of how simple the monastic life is, how little there is. 86 00:09:04,907 --> 00:09:06,070 You're not allowed entertainment. 87 00:09:06,090 --> 00:09:08,995 You're not allowed enjoyment. 88 00:09:09,329 --> 00:09:18,286 Food only goes so far, and this lust that he had for food, or this desire, this attachment to good food, of course would just create more discontent in him. 89 00:09:18,326 --> 00:09:22,314 And once the discontent builds, it's hard to stay put anywhere. 90 00:09:22,575 --> 00:09:23,436 And so he disrobed again. 91 00:09:24,458 --> 00:09:27,945 And the commentary says that in this way, he ordained and disrobed six times. 92 00:09:29,512 --> 00:09:33,696 back and forth, back and forth to the homeland, not content with either one. 93 00:09:35,358 --> 00:09:42,205 And you might say it was totally the discontent itself that was stopping him from finding content in either one. 94 00:09:45,489 --> 00:09:49,894 Until finally something happened to him. 95 00:09:49,914 --> 00:09:57,021 He was there at home after his sixth disrobing, and 96 00:09:58,773 --> 00:10:05,335 and kind of feeling ashamed of himself and not sure what he wanted to do with his life and where he was going. 97 00:10:06,017 --> 00:10:12,057 And then again he became discontent with it and he decided he was going to go forth and he went. 98 00:10:12,728 --> 00:10:18,296 he went into his bedroom to try and arrange his things and get ready to become a monk again. 99 00:10:18,316 --> 00:10:36,340 And then he saw his wife was sleeping on the bed, and he saw her robe had fallen off, her clothes had fallen off, and she was lying there naked and drool coming out of her mouth and snoring and her body exposed and so on. 100 00:10:37,518 --> 00:10:42,604 And he got this revulsion in his mind, because he was snoring and drooling and so on. 101 00:10:42,624 --> 00:10:56,380 And he was able to see the natural state of the human body when it's not trying to attract, or when it's not animated with the mind and all of the ways and means of the mind. 102 00:10:57,782 --> 00:11:00,285 And so it looked to him like a dead person. 103 00:11:01,733 --> 00:11:08,121 And he recited to himself, This is what the commentary says. 104 00:11:08,141 --> 00:11:12,306 He thought to himself, Or it wasn't just thought to himself. 105 00:11:12,386 --> 00:11:19,114 So he gained this perception that this was impermanent and suffering. 106 00:11:19,735 --> 00:11:23,860 That this thing that he thought that was his wife and he thought of as 107 00:11:23,924 --> 00:11:30,194 as something attractive and something pleasurable, was actually something that was unsure. 108 00:11:30,254 --> 00:11:40,690 And it goes deeper than that, because it was the realization that really there is nothing that can be called wife or attractive or beautiful or so on. 109 00:11:41,411 --> 00:11:52,007 The lust and the love, the pleasure that he derived from this object, this person, or even this whole state of existence that he was living in, 110 00:11:52,460 --> 00:11:53,221 was impermanent. 111 00:11:53,361 --> 00:11:55,242 And now there was revulsion arose in him. 112 00:11:55,263 --> 00:11:59,506 And he realized that what the Buddha said was true, that nothing is constant. 113 00:12:00,147 --> 00:12:05,071 The same object that can create desire in you, the next moment can create revulsion. 114 00:12:06,152 --> 00:12:09,755 And so he realized that all that there is is experience. 115 00:12:09,795 --> 00:12:11,377 And this really hit him profoundly. 116 00:12:11,397 --> 00:12:21,606 And this was probably coupled with the insight that he had gained, what little insight he had gained through his monastic life. 117 00:12:22,919 --> 00:12:26,463 allowed him to develop a little bit of insight and knowledge. 118 00:12:27,164 --> 00:12:31,590 And the story goes that then he grabbed his robe and he said, this is it. 119 00:12:31,990 --> 00:12:34,754 Now for sure I want to become a monk and I don't want to ever come back here. 120 00:12:35,595 --> 00:12:37,757 And he left and went out. 121 00:12:39,019 --> 00:12:42,223 On the way to the monastery, he was reciting this to himself. 122 00:12:42,303 --> 00:12:52,656 And according to the story that we have it, he became a Sotapanam. 123 00:12:53,024 --> 00:13:00,573 He attained Sotapatti while he was walking. 124 00:13:02,275 --> 00:13:12,988 So what happens then is once this realization comes, of course the mind becomes quite clear because the mind is drenched and sodden as according to the verse by the defilements. 125 00:13:13,389 --> 00:13:17,614 And so at this time those defilements were out of his mind and his mind was quite clear. 126 00:13:17,594 --> 00:13:19,617 And so everything began to look like this. 127 00:13:19,637 --> 00:13:25,286 He was able to see that the pleasure that could be got from walking became the pain, became painful. 128 00:13:25,386 --> 00:13:29,874 And the happiness in the mind can turn to unhappiness. 129 00:13:30,434 --> 00:13:32,157 And seeing that everything changes. 130 00:13:32,658 --> 00:13:36,925 Whatever good comes, only comes for a moment and then it ceases. 131 00:13:37,786 --> 00:13:38,607 And everything changes. 132 00:13:38,648 --> 00:13:42,554 Whatever is pleasurable one moment can be displeasurable the next. 133 00:13:42,574 --> 00:13:44,036 So it's a nityang and dukhang. 134 00:13:44,176 --> 00:13:45,238 And of course anantah. 135 00:13:46,484 --> 00:13:48,226 It's non-self because you can't control it. 136 00:13:49,327 --> 00:13:57,176 You can't live your life so that it's always going to be pleasant or that it's always going to be controllable or that it's always going to be one way or the other. 137 00:13:57,196 --> 00:14:11,433 And so by extrapolating that, even when walking to the monastery, he was able to see, you would assume, he's able to see then the movements of the foot and the movements of the body and the things that he saw and the things that he heard and everything around him. 138 00:14:12,334 --> 00:14:13,555 He's able to see it with wisdom. 139 00:14:14,767 --> 00:14:19,534 And because of his teaching, the teaching he had gained as a monk and so on, he became a Sotapanna. 140 00:14:19,554 --> 00:14:25,121 So he became an enlightened being of the first degree, of the first level. 141 00:14:28,386 --> 00:14:29,367 And he went back to the monks. 142 00:14:29,427 --> 00:14:30,930 And the monks had given him a name. 143 00:14:30,990 --> 00:14:33,433 This name they gave him, Chittahatta. 144 00:14:33,937 --> 00:14:39,103 Chittahatta means he's under the hand of the mind, or he's under the control of the mind. 145 00:14:39,143 --> 00:14:40,605 He's controlled by his mind. 146 00:14:41,726 --> 00:14:44,890 So they called him mind controlled, controlled by the mind. 147 00:14:46,012 --> 00:14:48,254 They said, oh, here comes Chittahatta, guess what he wants? 148 00:14:48,735 --> 00:14:50,497 I bet he wants to ordain again, this kind of thing. 149 00:14:51,879 --> 00:14:53,841 And they said, we're not going to ordain. 150 00:14:53,861 --> 00:14:55,663 They said, no, look, this is ridiculous. 151 00:14:55,683 --> 00:14:56,885 We're not going to ordain you again. 152 00:14:56,905 --> 00:15:00,309 You ordained six times, disrobed six times. 153 00:15:01,310 --> 00:15:02,712 You're useless. 154 00:15:03,805 --> 00:15:09,752 They said the English translation is they said your head is like a grindstone. 155 00:15:09,772 --> 00:15:11,942 I don't know what the Pali is here. 156 00:15:13,812 --> 00:15:15,855 But they said, basically, you're useless. 157 00:15:16,977 --> 00:15:19,401 You're a hard-headed, stubborn individual. 158 00:15:19,501 --> 00:15:21,204 You're a useless individual. 159 00:15:21,224 --> 00:15:22,325 You'll never be good as a monk. 160 00:15:22,345 --> 00:15:24,188 And he begged and pleaded with them. 161 00:15:24,208 --> 00:15:29,737 And, of course, there would be something in his voice because now he was totally changed as an individual. 162 00:15:30,057 --> 00:15:31,259 He had become a Sotapanna. 163 00:15:32,341 --> 00:15:36,507 And so, kind of surprised at themselves, they let him ordain again. 164 00:15:37,289 --> 00:15:40,714 Also, it says, it's because he was quite helpful to them. 165 00:15:40,694 --> 00:15:42,896 when he was a monk. 166 00:15:42,916 --> 00:15:48,523 So kind of out of their own greed, they let him work in and said, help us. 167 00:15:50,565 --> 00:15:55,270 And it says within just a few days, he became an Arahant. 168 00:15:56,031 --> 00:16:00,736 And then after a few days, after a week or so, the monks were watching him. 169 00:16:00,776 --> 00:16:02,498 They're like, what? 170 00:16:03,479 --> 00:16:05,301 You're not ready to go home yet? 171 00:16:05,787 --> 00:16:06,629 When are you going to go home? 172 00:16:07,452 --> 00:16:08,374 When are you going to disrobe? 173 00:16:10,119 --> 00:16:13,689 You know, it's already been a week, you know, you're late. 174 00:16:13,729 --> 00:16:14,732 Hello. 175 00:16:15,915 --> 00:16:20,387 And he said to them, when, you know, oh no, before... 176 00:16:22,460 --> 00:16:35,473 Before I was, when my mind was untrained or when my mind was full of uncertainty, then I would, then I wanted to disrobe or then I was attached to the world. 177 00:16:35,513 --> 00:16:38,781 But now, 178 00:16:42,068 --> 00:16:45,977 I've given up that life or something like that. 179 00:16:47,360 --> 00:16:51,570 I've given up those defilements in the mind or something like that. 180 00:16:51,590 --> 00:16:55,560 I'm basically saying, you know, telling him in a roundabout way that he had become an Arahant. 181 00:16:56,943 --> 00:17:00,752 And so they were laughing and they were kind of... 182 00:17:01,137 --> 00:17:05,023 making fun of him and they went to see the Buddha and they said, you should hear what Chittahatta is saying. 183 00:17:05,443 --> 00:17:08,708 Chittahatta is, you know, now he's got a new tack. 184 00:17:08,728 --> 00:17:10,410 He's pretending like he's enlightened or something. 185 00:17:11,692 --> 00:17:23,108 And the Buddha said, no, actually it's true that this is how it goes when your mind is not settled on one thing or another, when your mind is not content, you know, it's not settled down. 186 00:17:23,168 --> 00:17:26,453 And when you don't understand the truth, 187 00:17:27,867 --> 00:17:33,199 when you don't understand the truth, and so you waver and go to this or that, and so on, according to the verse. 188 00:17:38,430 --> 00:17:45,285 So when you don't have true faith, when your faith is wavering, you cannot come to true knowledge, and so on. 189 00:17:47,088 --> 00:17:52,683 And then the Buddha told the story of the past, which is also quite interesting, but I think it's a little bit too much. 190 00:17:52,703 --> 00:18:01,587 So I'll just briefly, he says the same thing happened to him when he was a Bodhisattva, that he was a farmer and he had this 191 00:18:02,090 --> 00:18:05,335 He grew beans and he was left over with a pine pot of beans. 192 00:18:06,076 --> 00:18:09,841 But then he realized this was ridiculous, this growing beans again and again. 193 00:18:09,881 --> 00:18:16,611 And in the end, all he ends up with is where he started, which is more beans, more beans to plant. 194 00:18:18,313 --> 00:18:19,595 So he doesn't gain anything from it. 195 00:18:19,655 --> 00:18:21,478 It's a meaningless existence. 196 00:18:21,498 --> 00:18:23,220 And he decides to go off into the forest. 197 00:18:24,500 --> 00:18:35,956 But he spends some time in the forest and he gets discontent there and he comes back and he does the same thing so that actually seven times he ordains and disrobes as an ascetic or he goes off into the forest seven times. 198 00:18:36,938 --> 00:18:44,669 And coming back the seventh time he realizes how silly he's being and how he has to set his mind on something. 199 00:18:44,889 --> 00:18:47,032 He can't keep wavering back and forth. 200 00:18:48,655 --> 00:18:51,739 He has to decide what is right and when it's right he has to stick with it. 201 00:18:53,120 --> 00:18:55,226 And so he said, how am I going to do this? 202 00:18:55,266 --> 00:18:56,509 I have to establish my mind. 203 00:18:56,549 --> 00:18:59,778 I have to get rid of this thing that's bringing me back. 204 00:19:00,079 --> 00:19:03,990 Because what would happen is he put the pine pot in his room. 205 00:19:04,190 --> 00:19:05,412 and leave it there. 206 00:19:05,432 --> 00:19:06,313 This was his mistake. 207 00:19:06,654 --> 00:19:11,601 And then he'd go off into the forest and he'd be sitting in meditation and all he could think of was this pint pot of beans. 208 00:19:12,923 --> 00:19:14,646 Oh, I didn't plant that pint pot of beans. 209 00:19:15,367 --> 00:19:17,751 It's going to get carried away by rats or something. 210 00:19:18,492 --> 00:19:20,915 And so he'd say, okay, I'll go and I'll plant the pint pot. 211 00:19:20,936 --> 00:19:22,057 And so every time he would do this. 212 00:19:22,458 --> 00:19:27,125 And finally he had this pint pot of beans and he said, I'm not going to do this anymore. 213 00:19:27,145 --> 00:19:28,227 And he decided to throw it away. 214 00:19:28,267 --> 00:19:29,809 So he went to the river 215 00:19:29,789 --> 00:19:35,176 And he took his shovel that he used to plant with, and he tied it to the pot. 216 00:19:35,777 --> 00:19:41,264 And he threw them over his shoulder or over his back into the river. 217 00:19:42,646 --> 00:19:44,108 And he said to himself, this is it. 218 00:19:46,711 --> 00:19:50,817 And as he did it, he said to himself, I've conquered, I've conquered. 219 00:19:51,918 --> 00:19:54,061 He shouted out when he was standing by the river. 220 00:19:54,081 --> 00:19:56,404 He said, now I've conquered. 221 00:19:58,460 --> 00:20:15,356 And the story goes that the king was there bathing by the river, and this king, when he heard these words, I've conquered, I've conquered, it was quite upsetting for him, or terrifying really, or upsetting anyway, because kings don't like to hear, of course, other people say, I've conquered, I've conquered. 222 00:20:15,396 --> 00:20:20,942 The king expects that they should be the one that says, I've conquered, I've conquered. 223 00:20:21,022 --> 00:20:26,307 So the king was quite upset at this, and he said, find out who that was who said that. 224 00:20:26,287 --> 00:20:27,749 And he came up to him and he scolded him. 225 00:20:27,769 --> 00:20:29,371 He says, what are you doing saying I've conquered? 226 00:20:29,771 --> 00:20:31,093 Who are you that would conquer here? 227 00:20:31,494 --> 00:20:33,276 This is my, don't you know whose kingdom this is? 228 00:20:34,617 --> 00:20:42,387 And the ascetic said, or this farmer ascetic said, O king, what you have conquered is only external to yourself. 229 00:20:42,908 --> 00:20:45,912 I have conquered what is internal, which is much harder to conquer. 230 00:20:46,472 --> 00:20:47,814 I have conquered my defilements. 231 00:20:47,894 --> 00:20:49,176 And he explained to him what he'd done. 232 00:20:50,598 --> 00:20:52,560 And the king decided to become an ascetic as well. 233 00:20:52,640 --> 00:20:54,943 And the story goes on and they went off into the forest. 234 00:20:57,607 --> 00:20:59,509 But on to the point of this story. 235 00:20:59,589 --> 00:21:09,060 The point of this story is in the verse that it is in the essence of this state of things, or this mind state. 236 00:21:10,241 --> 00:21:12,944 The state of mind that is unsettled. 237 00:21:13,625 --> 00:21:15,087 So this is the first word in the verse. 238 00:21:16,188 --> 00:21:22,635 It means a mind that isn't settled down. 239 00:21:23,813 --> 00:21:25,515 mind that isn't settled on something. 240 00:21:25,636 --> 00:21:35,529 If you're not really set on something or really, you haven't settled your life or set yourself on something. 241 00:21:36,230 --> 00:21:40,116 You haven't come to establish your mind on one path or another. 242 00:21:40,156 --> 00:21:42,379 If you're not sure about what you're doing, 243 00:21:42,359 --> 00:21:55,147 So the other word is that when your faith is wavering, your confidence, your certainty about what you're doing. 244 00:21:56,630 --> 00:22:01,380 And so it's actually that you could say that the Buddha is... 245 00:22:02,795 --> 00:22:31,131 admitting or acknowledging the fact that this happens to people even when they come to ordain, even to monks, that during the course of training it's natural for them to decide that they can't do this or to be drawn away to some other path because their mind still hasn't come to be settled and they haven't come to understand sattvam mang avijanato, they haven't come to understand the truth. 246 00:22:31,921 --> 00:22:36,986 So the case with this man was he became a monk and on the one hand you could say he had some good in him. 247 00:22:37,367 --> 00:22:39,149 He understood the meaninglessness of life. 248 00:22:39,489 --> 00:22:41,731 That here he could do this work in the world. 249 00:22:42,372 --> 00:22:43,433 He was perfectly capable. 250 00:22:43,473 --> 00:22:44,534 He wasn't a lazy person. 251 00:22:49,780 --> 00:22:51,962 But he simply didn't understand the higher good. 252 00:22:52,142 --> 00:22:53,283 He couldn't find anything better. 253 00:22:53,944 --> 00:22:57,308 So all that he found better was to go and live as a monk and gorge himself. 254 00:22:57,468 --> 00:23:00,271 And he realized that that was also useless. 255 00:23:00,291 --> 00:23:01,472 So you could say on the one hand 256 00:23:01,655 --> 00:23:03,577 As a lay person, he was torturing himself. 257 00:23:04,117 --> 00:23:05,759 This would be Atthagilamatha Yoga. 258 00:23:05,779 --> 00:23:21,315 And then as a monk, he came to Gamasukhalika Yoga, which means to gorge himself or to dedicate himself to sensual pleasures, which is kind of funny because normally it's the opposite. 259 00:23:21,375 --> 00:23:22,876 For us, it's certainly the opposite. 260 00:23:23,537 --> 00:23:28,742 When we leave the monastic life, we're able to go back to much luxury comparatively. 261 00:23:30,022 --> 00:23:38,954 And when we come as a monk we have to live here in drudgery and hardship in the forest with mosquitoes and leeches and alms food and so on. 262 00:23:39,295 --> 00:23:40,797 None of us are going to get fat here. 263 00:23:43,000 --> 00:23:44,261 But for him it was the opposite here. 264 00:23:44,281 --> 00:23:48,828 He was getting fat as a monk and lazy as a monk and he was torturing himself as a lay person. 265 00:23:48,868 --> 00:23:54,015 So he saw the meaninglessness of both of these but he couldn't see the Dhamma. 266 00:23:56,097 --> 00:23:58,020 He didn't come to settle himself on the truth. 267 00:23:59,587 --> 00:24:10,915 Another way that this often happens, which isn't based on this story, but another example that's, I think, a very good one along the same lines, is when people pick and choose their meditation techniques. 268 00:24:11,396 --> 00:24:14,524 This is one that we always... 269 00:24:15,972 --> 00:24:24,286 We see often with meditators, they'll come here to practice, then they'll go somewhere else to practice, and they'll go back and forth, and they're also unable to settle their minds on anything. 270 00:24:24,866 --> 00:24:26,709 And as a result, they're not able to see the truth. 271 00:24:27,351 --> 00:24:39,250 So the moral really is to settle yourself on the true teaching or the good teaching of the Buddha, to settle yourself on the core teachings of the Buddha. 272 00:24:39,270 --> 00:24:41,794 Another way is when... 273 00:24:43,208 --> 00:24:56,383 people undertake the practice of insight meditation and they come to investigate and to learn about impermanent suffering and non-self, and then they become discontent with that. 274 00:24:56,423 --> 00:25:03,631 And they want more, they want something else, or they want to have fun, or they want to go walking off in the forest. 275 00:25:03,851 --> 00:25:07,535 Monks will want to go off into the forest. 276 00:25:07,555 --> 00:25:10,819 They'll find something that is unsatisfying. 277 00:25:11,896 --> 00:25:14,180 with wherever they are because their mind is not settled. 278 00:25:16,343 --> 00:25:22,794 So it's important on one hand to be settled in one life, but it's also important to be settled on what is true. 279 00:25:23,415 --> 00:25:31,288 So this is the meaning, the mind has to be settled, has to be settled down, but it has to be settled down on what is correct and what is proper. 280 00:25:31,927 --> 00:25:36,997 So it was good that he had this intention to ordain, and it's good that people have the intention to come and practice here. 281 00:25:37,558 --> 00:25:53,749 But it's a warning that we should practice in order to settle our mind, in order to become more content, not practice or become a monk to in the end become more discontent and want more and more and more and look for more and more greater things. 282 00:25:53,729 --> 00:26:04,667 the mind should become settled down on reality, should become settled down so that it's comfortable anywhere, and so that it becomes less interested in going here or going there. 283 00:26:04,707 --> 00:26:07,572 Often people ordain just for this reason, because of discontent. 284 00:26:08,132 --> 00:26:10,176 They ordain because they're running away from the world. 285 00:26:10,496 --> 00:26:17,087 They want to go as far away from the world as possible, and so as a result, they wind up going back and forth. 286 00:26:17,067 --> 00:26:20,313 They'll run away because they have all these defilements inside. 287 00:26:20,353 --> 00:26:22,597 And they'll say, no, no, no, and they'll run away from them. 288 00:26:23,018 --> 00:26:25,443 And then they'll find the same defilements pulling them back again. 289 00:26:27,467 --> 00:26:35,402 That they've just covered up with this extreme aversion towards them. 290 00:26:35,943 --> 00:26:38,788 And then they'll wind up disrobing later on. 291 00:26:39,528 --> 00:26:46,962 Our mind, we have to be, we have to practice to become settled and to become content with reality. 292 00:26:47,022 --> 00:26:48,485 We're not running away from anything. 293 00:26:49,126 --> 00:26:53,875 We're setting ourselves, we're finding a place where we can take a stand against 294 00:26:53,922 --> 00:26:54,723 the defilements. 295 00:26:55,083 --> 00:26:57,486 So becoming a monk shouldn't be about running away from the world. 296 00:26:57,986 --> 00:27:08,658 It should be about retreating to a place where you can make a stand, where you have your defenses set up, and where you're able to then fight the defilements. 297 00:27:08,678 --> 00:27:19,069 So there's something very good about living off in the forest, but the point of living off in the forest is so that you can deal with these problems, not run away from them. 298 00:27:20,315 --> 00:27:32,757 which was, in a sense, what this monk was doing, running away from his problems and ordaining out of discontent, discontent for his life in the world. 299 00:27:33,138 --> 00:27:39,910 And that isn't enough because his mind wasn't settled, because he didn't really have faith in the teaching. 300 00:27:42,455 --> 00:27:43,877 But this goes for everyone. 301 00:27:43,897 --> 00:27:45,178 This goes for all meditators. 302 00:27:46,320 --> 00:27:50,325 During the meditation course, we'll often find beginner meditators wavering. 303 00:27:50,585 --> 00:27:56,232 It's the teacher's job to establish them and settle them and help them find contentment. 304 00:27:56,252 --> 00:28:02,840 But it's the meditator's job to find contentment in the practice, that they shouldn't follow after their discontentment. 305 00:28:02,860 --> 00:28:09,508 They shouldn't follow after the changes that go on in the mind when the mind comes up with some 306 00:28:09,488 --> 00:28:13,597 problem or some excuse for not continuing on the path. 307 00:28:14,759 --> 00:28:24,100 When doubt arises, when their faith starts to waver, they should not treat it as something important or something worth listening to. 308 00:28:24,140 --> 00:28:29,792 They should examine it and learn about the doubt as they learn about everything. 309 00:28:30,785 --> 00:28:38,619 It doesn't mean that there's something wrong with doubt or that we have to have full faith regardless of our doubt. 310 00:28:39,080 --> 00:28:41,745 It means that when we have doubt, we have to understand it. 311 00:28:41,765 --> 00:28:50,380 We have to settle our minds, settle the doubt, give up any uncertainty. 312 00:28:51,423 --> 00:28:54,671 examining it and learning about the reality of it. 313 00:28:54,691 --> 00:28:56,837 Then wisdom becomes fulfilled. 314 00:28:56,917 --> 00:29:00,606 Wisdom will not be fulfilled as long as we haven't gotten to that stage. 315 00:29:00,666 --> 00:29:09,027 This guy is sort of an extreme example, but he's a good example for all meditators. 316 00:29:09,007 --> 00:29:18,330 Until we get to that state, we must be very careful about the wavering of the mind and the mind that is not settled on one thing or another. 317 00:29:18,851 --> 00:29:24,906 So when we went to Ratanapura, this was a good example of that, the realization that 318 00:29:24,886 --> 00:29:43,840 it's going to always be like that when we go there we all feel very peaceful and we think oh here there's no problems here everything is wonderful and this is a common case with monks that they will go here and here and here and jump from place to place to place looking for the perfect place until they realize that there is no perfect place 319 00:29:47,566 --> 00:29:48,749 Okay, and that's the first verse. 320 00:29:48,769 --> 00:29:53,659 The second verse is just basically the opposite, but it does have some interesting connotations in it. 321 00:29:55,463 --> 00:29:56,685 The meaning of it is quite interesting. 322 00:29:57,647 --> 00:30:00,293 Anavasutajitasam means a mind that is 323 00:30:01,488 --> 00:30:09,483 It's a difficult word to translate, but it does have to do with streams or flowing, the mind that doesn't have outflows. 324 00:30:09,944 --> 00:30:15,555 Or you could say the mind that is not green or not sodden, not wet, sappy. 325 00:30:16,497 --> 00:30:22,348 The mind that has become dry and clear and sober. 326 00:30:24,488 --> 00:30:27,393 And this refers, according to the commentary, to greed, I think. 327 00:30:27,894 --> 00:30:30,999 This is the sort of mind that has no greed in it. 328 00:30:31,580 --> 00:30:35,187 So the mind that is not drenched with the defilements of sensuality. 329 00:30:35,928 --> 00:30:44,944 So this comes when, in this example, it came when he saw his wife in a position that was not so attractive. 330 00:30:44,924 --> 00:31:06,088 And of course when she was sleeping, it's interesting actually to think of this, because normally when we see a human being animated, we've cultivated such slick manners and charms and smiles and ways of being attractive to each other, just even unconsciously, that we do it as a matter of course. 331 00:31:06,068 --> 00:31:11,573 So it's interesting to think that it is actually quite different when a person is sleeping. 332 00:31:12,514 --> 00:31:24,024 When they're sleeping, they can often be... Because the mind is no longer in charge, then the body goes back to its very base and physical nature, which is often not so attractive. 333 00:31:24,765 --> 00:31:36,075 Of course, the same goes when we don't care for the body, when we stop obsessing over it, putting on makeup or even washing the body, cutting our hair, cutting our... 334 00:31:36,055 --> 00:31:40,340 beards, when we're not wearing beautiful clothes and so on. 335 00:31:42,222 --> 00:31:47,809 And we can see actually how unattractive the body really is. 336 00:31:48,911 --> 00:31:58,502 The body is actually something quite... It can only be attractive to one who is sappy or wet, to the mind that is wet. 337 00:31:59,103 --> 00:32:04,189 And so when this came to him, when this realization, quite an extreme... 338 00:32:06,582 --> 00:32:12,007 opposite vision that he had of his wife in this position, his mind became clear. 339 00:32:12,507 --> 00:32:16,051 And so this is an important quality of mind for us to understand. 340 00:32:16,071 --> 00:32:22,536 You can't understand the problems with sensuality until you get to this, until you have this realization. 341 00:32:23,057 --> 00:32:36,589 So one of the important functions of meditation is to take you out of your ordinary state, to take you out of your ordinary life, to put you in a place where you're going to have to come into contact with extreme 342 00:32:36,569 --> 00:32:40,374 or new experiences. 343 00:32:41,155 --> 00:33:05,547 So coming and living in a cave, for example, or eating only in the morning, having to be put in contact, living in the forest, having to be put in contact with states of physical and mental reality that are different, that are going to break you out of your... 344 00:33:05,527 --> 00:33:07,555 your ordinary experience. 345 00:33:08,564 --> 00:33:11,688 so that those things that you found attractive before are going to seem unattractive. 346 00:33:12,228 --> 00:33:17,214 One example is we'll have people put all their food, monks will put all their food in a bowl and stir it up. 347 00:33:17,775 --> 00:33:20,679 And so what was once attractive will become repulsive. 348 00:33:21,139 --> 00:33:31,211 For example, we'll have meditators sometimes, for a few days we'll have them not bathe, and have them come to understand what the nature of the body is. 349 00:33:31,251 --> 00:33:36,698 And because of the extreme shift, the mind will be able to break out of it. 350 00:33:36,678 --> 00:33:37,780 It's delusion. 351 00:33:37,960 --> 00:33:41,827 And then you'll be able to see, only then will you be able to see the problems, because it's very difficult. 352 00:33:42,388 --> 00:33:49,101 This is what our sutta, a mind that is drenched, is on fire. 353 00:33:49,181 --> 00:33:50,924 It's not able to see the truth of this. 354 00:33:51,024 --> 00:33:54,951 The things that we like, very hard for us to find any reason to give them up. 355 00:33:55,152 --> 00:33:58,618 They seem to be pleasurable, they seem to be enjoyable. 356 00:34:00,050 --> 00:34:07,346 And really it's only when we're able to break them up, when we're able to pull ourselves out of this and see the things simply for what they are. 357 00:34:07,447 --> 00:34:17,890 So seeing the objects as objects, seeing the feelings as feelings, seeing the liking as liking, seeing the clinging and the chasing as what they are. 358 00:34:19,237 --> 00:34:21,841 that we can overcome this. 359 00:34:22,623 --> 00:34:32,620 It's a very important point to keep in mind is that we shouldn't expect ourselves to reflect upon beautiful things and somehow find them ugly. 360 00:34:33,201 --> 00:34:39,912 We have to work and we have to develop our minds and sharpen our minds so that we're able to cut away from this. 361 00:34:42,575 --> 00:34:48,704 And then the other side is ananvahata, means the mind that is not afflicted. 362 00:34:49,725 --> 00:34:52,930 So that is not afflicted, I think, means by anger. 363 00:34:53,691 --> 00:34:55,294 But these can both go for either way. 364 00:34:55,334 --> 00:35:00,381 So in the end, the meaning is defilements, that the mind is free from defilements. 365 00:35:00,361 --> 00:35:09,761 But the affliction of anger is another one that takes us out of our clear state of mind. 366 00:35:09,781 --> 00:35:16,555 That anger is another one that colors the mind and boils the mind, sets the mind on fire. 367 00:35:17,156 --> 00:35:20,884 When a person has anger towards something or aversion towards something, 368 00:35:20,864 --> 00:35:26,091 It's just as bad as clinging and it's just as dangerous as clinging. 369 00:35:27,232 --> 00:35:31,398 It's something that can upset you. 370 00:35:33,721 --> 00:35:40,210 It can cause you to do things that you wouldn't otherwise even consider doing. 371 00:35:40,270 --> 00:35:41,932 It can cause you to hurt other people. 372 00:35:41,972 --> 00:35:43,134 It can cause you to hurt yourself. 373 00:35:43,174 --> 00:35:50,263 People who get angry will wind up kicking things and screaming and yelling and pulling their hair out and so on. 374 00:35:52,454 --> 00:35:54,079 So being free from both of these. 375 00:35:54,701 --> 00:36:02,245 And the interesting word is the next one, for one who has given up good and evil. 376 00:36:03,153 --> 00:36:09,822 It's a really interesting phrase because it's not one you'd expect having read through all the Buddha's teachings on how we should cultivate good. 377 00:36:10,202 --> 00:36:16,531 The Buddha said, a person who has, if they've done good, they should develop it. 378 00:36:17,091 --> 00:36:22,038 They should do good, having done good, they should do it again and again, cultivate goodness. 379 00:36:23,500 --> 00:36:27,405 So then the question is here, what are we talking about for one who has given these things up? 380 00:36:28,516 --> 00:36:42,234 And the point is that the more goodness that you do, the more goodness that is cultivated in your mind, and the more pure your mind becomes, the less inclined you become to do either good or bad deeds. 381 00:36:42,354 --> 00:36:49,843 And when a person becomes fully enlightened, they don't have any inclination to do either, meaning they don't have any inclination to gain anything. 382 00:36:50,764 --> 00:36:52,246 The point is they become contented. 383 00:36:53,087 --> 00:36:57,493 But this contentment comes through doing good deeds, so it's kind of a bit of a paradox. 384 00:36:57,473 --> 00:37:02,218 or a bit of a 385 00:37:06,552 --> 00:37:18,807 juxtaposition, I don't know, how in the beginning you're very keen on doing meditation, very keen on becoming enlightened and so on, and in the end you don't become keen on anything. 386 00:37:19,368 --> 00:37:35,108 And your keenness, the impulsion that arises in the beginning will take you eventually, you realize the correct way, or you realize the truth of life, and then you have nothing left to do, or you, even along the path, 387 00:37:35,628 --> 00:37:40,881 you lose all your interest and all your desire for anything, even your desire for meditation. 388 00:37:41,783 --> 00:37:45,773 So when an arahant practices meditation, it's not out of desire, it's not out of the 389 00:37:46,411 --> 00:37:47,773 intention to attain anything. 390 00:37:47,833 --> 00:38:03,117 It's simply just a natural understanding of the truth of life or the truth of reality that leads them to go from one moment to the next, meditating and being mindful and seeing things clearly as they are. 391 00:38:03,157 --> 00:38:11,490 It's important to understand that this doesn't mean that a Buddhist meditator or a Buddhist practitioner should not do good deeds. 392 00:38:11,470 --> 00:38:22,931 It means that through their practice they will eventually give up any desire to do any deeds whatsoever and they will simply act appropriately in every situation. 393 00:38:22,951 --> 00:38:28,281 They'll find themselves being less keen and less desiring of 394 00:38:28,261 --> 00:38:30,644 doing anything, whether it be good or bad. 395 00:38:30,965 --> 00:38:36,192 They'll find themselves just wanting to live with life and being content with things as they are. 396 00:38:36,212 --> 00:38:38,756 So when it's time to eat, they'll eat. 397 00:38:38,796 --> 00:38:40,218 When it's time to talk, they'll talk. 398 00:38:40,238 --> 00:38:42,041 When it's time to be quiet, they'll be quiet. 399 00:38:42,682 --> 00:38:46,347 And they'll have no partiality or no desire for this or that. 400 00:38:46,367 --> 00:38:53,417 And when one finally comes to be an Arahant, they will have given up all desire to do good things or bad deeds. 401 00:38:53,658 --> 00:38:54,779 So this is what it means to give it up. 402 00:38:54,799 --> 00:38:57,323 It doesn't mean that even Arahants don't do 403 00:38:57,303 --> 00:39:07,194 good things for others, it just means that they don't have in their mind some intention that it should have this or that result, because they've given up the past and they've given up the future. 404 00:39:08,115 --> 00:39:20,508 And because they've given up the past and the future or any expectations, the last part is, nattī ca gharato bhayaṁ, for such an awakened one there is no fear or no danger. 405 00:39:22,089 --> 00:39:24,492 Because they have 406 00:39:26,665 --> 00:39:34,474 because they have no expectations, because no matter what comes, they're content with it. 407 00:39:34,494 --> 00:39:37,278 They have no feeling that it should be otherwise. 408 00:39:37,979 --> 00:39:48,471 This is really a good summary of what we're aiming for in the practice, that we have no expectations that things should be otherwise than what they are. 409 00:39:48,451 --> 00:39:52,018 nor do we have expectations that things should stay the way they are. 410 00:39:52,840 --> 00:40:04,384 So when anything changes, we become completely unattached to it, no matter what the situation is, no matter what arises in us. 411 00:40:04,364 --> 00:40:11,114 When mosquitoes are on us, we might brush them off, but our practice is to brush them off mindfully and not get upset. 412 00:40:11,234 --> 00:40:15,220 So we don't think, oh, what are we doing in this place where there are many mosquitoes? 413 00:40:15,861 --> 00:40:17,063 We just keep brushing them off. 414 00:40:18,285 --> 00:40:25,556 Whereas an ordinary person, or when we still have our defilements in us, we'll get angry. 415 00:40:25,696 --> 00:40:29,081 Not only will we be brushing them off, but we'll start to say, why am I sitting here? 416 00:40:29,141 --> 00:40:30,844 What am I doing in this place? 417 00:40:30,824 --> 00:40:34,570 And this is what happens to forest monks in general. 418 00:40:34,730 --> 00:40:38,736 And eventually, what can happen is eventually they become very discontent. 419 00:40:38,796 --> 00:40:40,559 Oh, this is no good, that is no good. 420 00:40:41,240 --> 00:40:46,267 Often they'll become, they'll get sick in the forest and then they'll become discontent with that and so on. 421 00:40:47,028 --> 00:40:48,170 And they'll want to disrobe. 422 00:40:48,390 --> 00:40:56,983 And they will even, monks who have been amongst monks for 10 years, 20 years, will decide that they've had enough and it's time to go back to the lay life. 423 00:40:56,963 --> 00:41:03,610 And then you'll hear them whine and complain as lay people, saying how horrible it is as a lay person and so on. 424 00:41:03,630 --> 00:41:10,458 For such people there is still danger, there is still fear, there is still problems. 425 00:41:10,478 --> 00:41:15,463 And they will not thereby come to understand the truth. 426 00:41:15,944 --> 00:41:19,748 But through cultivating and through developing contentment, 427 00:41:20,757 --> 00:41:22,119 Through developing insight. 428 00:41:23,281 --> 00:41:29,832 Through developing insight we'll come to be content and we'll come to be... We'll be able to overcome these. 429 00:41:29,952 --> 00:41:34,841 In the beginning, of course, we're still going to get angry, we're still going to get upset, we're still going to be attached and want this and want that. 430 00:41:35,462 --> 00:41:36,624 But we'll be able to see through it. 431 00:41:36,664 --> 00:41:39,829 We'll be able to... 432 00:41:41,311 --> 00:41:48,240 set our minds, establish our minds, and we'll be able to establish our confidence in what we're doing. 433 00:41:48,260 --> 00:41:51,324 We'll become very confident because of the results of the practice. 434 00:41:52,365 --> 00:42:08,145 So another thing is that we should never expect in our practice that somehow we're going to... or that the first result should be that we have no anger, we have no greed, and that we have no discontent, that somehow we can be content with things. 435 00:42:08,125 --> 00:42:12,551 We have to understand that the first result is going to be able to see through our discontent. 436 00:42:13,273 --> 00:42:30,758 We're going to have to gain this steadfast faith or confidence in what we're doing, seeing through the defilements, seeing that the defilements that arise in our mind, whether they be lust or whether they be greed or whether they be aversion, 437 00:42:31,987 --> 00:42:37,394 delusion or conceit or so on, that they simply are defilements. 438 00:42:37,414 --> 00:42:50,772 They're something that is not useful, that is not meaningful, that is not beneficial if we follow it, that by following these things we can only come to harm and suffering. 439 00:42:50,752 --> 00:43:03,140 So we acknowledge them and we see them and we let them go and we're patient with them when they come and we remind ourselves and try to develop insight based on them. 440 00:43:03,160 --> 00:43:05,766 This is the quality, the virtue of a Sotapanna. 441 00:43:05,786 --> 00:43:09,655 A Sotapanna still has greed and still has anger and even still has delusions. 442 00:43:10,023 --> 00:43:13,307 But they've gotten rid of the delusion of entities. 443 00:43:13,928 --> 00:43:16,651 They don't see anger as I'm angry. 444 00:43:16,671 --> 00:43:18,313 They don't see greed as I'm greedy. 445 00:43:18,954 --> 00:43:24,220 And so they don't cling to these things when they come up. 446 00:43:24,801 --> 00:43:28,265 When greed comes up, they don't decide they want to disrobe or ordain. 447 00:43:29,066 --> 00:43:30,187 They would never do such a thing. 448 00:43:30,227 --> 00:43:32,810 When the greed comes up, they see it as greed and they let it go. 449 00:43:32,850 --> 00:43:34,713 And they don't act based on these things. 450 00:43:36,295 --> 00:43:39,118 They will tend more to... 451 00:43:41,090 --> 00:43:44,235 to revert back to simply being mindful of them. 452 00:43:44,776 --> 00:43:46,739 And they will be able to see for themselves. 453 00:43:47,160 --> 00:43:49,264 They will be ashamed of these things when they do arise. 454 00:43:49,785 --> 00:43:50,947 And they will be upset by them. 455 00:43:51,848 --> 00:43:53,371 And they can be very upset by them. 456 00:43:53,551 --> 00:43:58,980 And they can even feel like they can't tolerate this anymore. 457 00:43:59,787 --> 00:44:03,193 But the virtue of a sotapanna is that they are able to tolerate it. 458 00:44:03,533 --> 00:44:10,886 And even though it's overwhelming and intolerable anger or greed or lust or so on, they're able to tolerate it. 459 00:44:10,906 --> 00:44:12,008 And they don't act on it. 460 00:44:12,930 --> 00:44:16,816 So they don't do or say bad things based on the defilement. 461 00:44:18,259 --> 00:44:23,027 And they don't, as this man gave the example, once he was a sotapanna, they don't... 462 00:44:23,007 --> 00:44:24,490 get to the point where they disrobe. 463 00:44:25,411 --> 00:44:42,180 So at that point he was able to deal with his dissatisfactions with being a monk and actually put his heart into the practice instead of just sitting around eating and getting fat and therefore able to become an arahant in a very short time. 464 00:44:43,763 --> 00:44:53,540 So that's another two verses from the Dhammapada and another good lesson for us to keep in mind in our practice and for all the people who are listening. 465 00:44:53,600 --> 00:44:56,345 So we're watching this on the internet. 466 00:44:56,385 --> 00:45:01,654 So thank you for tuning in and I wish you all the best and now we can continue with our practice.